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This scheme of Sunday-School Lessons embraces two series, with 
three volumes in each: two in each series on the Gospels, one in 
each series on the Acts of the Apostles. The first series is designed 
for “Intermediate,” the second for “Bible Classes.” Volumes 2 and 
3, of each series, will appear in due time. 


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JESUS, THE CHRIST 


LESSONS FOR BIBLE CLASSES, FROM 
THE EVANGELISTS. 


BY 


ATTICUS G. HAYGOOD, D.D., 

l( 

President of Emory College. 


IN TWO VOLUMES. 
VOL. I. 



MACON, GA.: 

j-_ W. IBTTIIFLKLIEili c fer OO- 
1877. 




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Entered according to Act of Congress, in the year 1877, by 
ATTICUS G. HAYGOOD, 
in the Office of the Librarian of Congress at Washington. 






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JESUS, THE CHRIST 


LESSON I. 

THE BERTH OP JESUS. Luke ii, 1-20. 

Reading Lesson: Isa. ix. Golden Text: Isa. Iii, 9. 


LESSON HYMN. 


Hark! the herald angels sing, 
“Glory to the new-horn King; 
Peace on earth, and mercy mild; 
God and sinners reconciled; ” 


Joyful all ye nations rise, 

Join the triumphs of the skies; 
With th’ angelic hosts proclaim, 
“ Christ is born in Bethlehem.” 


THE OUTLINE 

1. The Roman Emperor Unconsciously Fulfilling Prophecy. Verses 
1-7.—What had prophecy said seven hundred years before as to the 
place of the Messiah’s birth? Micah v, 2. How improbable, humanly 
speaking, its fulfillment — Mary, at that time, living in Nazareth! 
Verses 3-5 indicate a mixture of Jewish and Roman customs. 1 Bethle¬ 
hem—“ the city of David.” Compare 1 Sam. xvi; John vii, 42. Joseph 
and Mary were both of David’s line, so that Jesus was naturally, through 
his mother, and legally, through his putative father, the son of David, 
and heir to his throne. Compare Luke i, 32; Rom. i, 3; 2 Tim. ii, 8; 
Rev. xxii, 16. Cesar’s decree Was so overruled, in its effects on Joseph 
and Mary, as to bring about an exact fulfillment of the ancient prophecy. 

2# Good Tidings of Great Joy. Verses 8-12.—The fact that the shep¬ 
herds were in the fields at night proves nothing as to the date of the 
birth of Jesus. There is no proof that he was born December 25, and no 
proof that he was not. 2 “Keeping watch” is, literally, Tceeping the 
watches —doubtless by turns. Show how verse 11 fills the promise in 
verse 10. The title the angels give the new-born Saviour, “ Christ the 
Lord,” (it is Christos Kurios —Christ Jehovah,) recognizes his Godhead. 
What is embraced in the song (verse 14) of the angels ? 

3. The Shepherds Rejoicing and Glorifying God. Verses 15-20.—TTow 
did the shepherds show their faith in the word of the angel ? Their 
eager desire to know ? Such news they could not keep: and they 
should not have kept it. See verse 10. The thoughts of Mary. 
Verse 19. 


1 Taxed, here, means registered for taxation. Upon the facts mentioned verses 

3-5 Alford remarks: “ In the Roman census men, women, and children were all 
obliged to go and be enrolled ; but then this census was made at their dwelling-place, 
not at that of their extraction. The latter practice springs from the Jewish genealogical 
habits, and its adoption in this case speaks strongly for the accuracy of the chronology. 
If this enrollment was by Augustus, and for the whole empire, it, of course, would 
be made so as to include all , after the Roman manner; but, inasmuch as it was made 
No. 2. 





6 JESUS, THE CHRIST. 

under the Jewish king, Herod, it was done after the Jewish manner , in thus taking 
this account of each at his own place of extraction.” 

2 Travelers who have spent years in Judea tell us that the weather is often so 
pleasant by the end of December that shepherds might well be in the fields. Schu¬ 
bert says that the period about Christmas is often one of the loveliest of the year. 
Wisely, no doubt, the Holy Spirit has concealed the precise date and spot of his 
birth. Accurate knowledge in such things would certainly be abused to the cultiva¬ 
tion of superstition. 


LESSON II. 

THE CIRCUMCISION AND PRESENTATION OF JESUS IN 
THE TEMPLE-Luke ii, 21-38. 


Reading Lesson: Luke ii, 1-32. 


Golden Text: Isa. Hi, lO. 


LESSON HYMN. 


Father, our hearts we lift 
Up to thy gracious throne, 

And thank thee for the precious gift 
Of thine incarnate Son 1 


The gift unspeakable 
We thankfully receive, 

And to the world thy goodness tell. 
And to thy glory live. 


THE OUTLINE. 

1. The Circumcision of Jesus. Verse 21.—As to the ancient law and 
covenant, see Gen. xvii, 1-14. Compare Gal. v, 3, 4. Why was Jesus 
circumcised? 1 As to his naming, compare Luke i, 31, and Matt, i, 21. 

2. His Presentation in the Temple. Verses 22-24.—As to the law men¬ 
tioned verse 22, see Lev. xii. As to the law quoted verse 23, see Exod. 
xiii, 2, 11-16. As to the change by which the tribe of Levi was substi¬ 
tuted for the first-born in the service of the sanctuary, see Nam. iii, 
12, 44-57. As to the condition on which the first-born were redeemed, 
see Num. xviii, 15, 16. 

3. The Song of Simeon. Verses 25-35.—Compare u waiting for the 
consolation of Israel,” verse 25, with verse 38, and Mark xv, 43. What 
does Simeon’s song teach as to the extent of the salvation wrought by 
Christ? Verses 30-32. Explain his singular address to Mary. In what 
sense may it be said that Christ was set for the M fall and rising again 
of many ? ” Compare Isa. viii, 14, 15; xxviii, 16 ; Rom. ix, 33. 2 Also, 
Matt, xxi, 42-44. 

4. The Piety and Thanksgiving of Anna. Verses 36-38.—Simeon and 
Anna were not like-minded with the great body of their countrymen, 
who looked and longed for a temporal deliverer. 


1 Jesns was circumcised to show that he was subject to the law of Moses in all 
things not inconsistent with his sinless character. His circumcision, like his bap¬ 
tism, symbolized his parity, not (as in the case of others) his purification. He was 
not circumcised for us in any other sense than he was born, baptized, and obeyed 
the law for us. It was doubtless to give us a general example of obedience to law, 
but especially to prepare him for his vicarious and expiatory sacrifice. —Summers. 

2 Christ is not the cause of any man’s sin and misery; but he is made the oc¬ 
casion thereof by the willful obstinacy of those who refuse to believe on him.— Sum¬ 
mers. He will be a savor of death to some, to unbelievers; a savor of life to others, 
to believers.—W esley. 

No. 2. 





JESUS, THE CHRIST. 


LESSON III. 

THE VISIT OF THE WISE MEN-THE FLIGHT INTO EGYPT 
-THE SLAUGHTER OF THE INNOCENTS. Matt, ii, 1-18. 

Heading Lesson: Isa. Ix. Golden Text: Isa. lx, 1. 

LESSON HYMN. 


Sun of righteousness, to thee, 

Lo! the nations bow the knee; 
And the realms of distant kings, 
Own the healing of thy wings: 


See the beams, intensely shed, 
Shine on Sion’s favor’d head! 
Never may they hence remove, 
God of truth, and God of lovel 


THE OUTLINE. 

1. The Magi, or Wise Men. Verses 1, 2.—Who was this Herod ? 
What did his kingdom embrace ? Who and what were these wise men ? 
Whence did they come ? 1 What is meant by “ come to worship him ? ” 
Compare Matt, viii, 2; ix, 18, etc. 

2. Herod's Fright and Duplicity. Verses 3-8.—Explain the trouble 
of Herod and of Jerusalem. What sort of council was gathered ? 2 Com¬ 
pare their answer (verses 5, 6) with Micah v, 2. Luke ii, 1-7 ; shows 
how Micah’s prediction was fulfilled. Herod (verses 7, 8) was like him¬ 
self. Read his history. 

3. The Adoration of the Magi. Verses 9-11.—The star reappearing 
—guiding them—standing over the house where the young child was. 
The crowd was gone—there was now “room” for the holy family. 
“ Treasures,” here, means the caskets that held their gifts. What was 
frankincense ? Myrrh ? They gave their best things. As to the Oriental 
custom of offering gifts to superiors, compare Gen. xxxii, 13; xliii, 11, 26. 
Prophecy fulfilled, see Isa. lx, 6 ; Psa. lxxii, 10.. How, in this whole 
history, do the Magi show their unconquerable faith ? 

4. The Flight into Egypt. Verses 12-15.—The wise men delivered 
from Herod’s duplicity. The message to Joseph ; his prompt obedience. 
With verse 15 compare Hosea xi, 1, and Exod. iv, 22, 23. Israel was 
figuratively called God’s son, and was considered by the Jews a type of 
the Messiah, who was the proper Son of God. Why should they have 
gone into Egypt ? 3 

5. The Slaughter of the Innocents. Verses 16-18.—Rama was a little 
village twelve miles north of Bethlehem. Here the Jews were taken just 
before they were carried to Babylon. (Jer. xl, 1.) Here the prophecy 
(Jer. xxxi, 15) was first fulfilled; in Herod’s slaughter of the babes it 
found another fulfillment. 4 

1 The word rendered “East” may mean either Arabia, Persia, Chaldea, or Parthia. 

—Alford. Compare Judges vi, 3; Isa. xli, 2; xlvi, 11; Num. xxiii,7. They were 
“ in the East ” when they first saw the star; it was westward of them, guiding them 
into Judea. ,, It . 

2 The Sanhedrin included the “elders of the people.” Compare Matt, xvi, 21; 
xxvi, 3, 59. Lange says: “It was a theological conference to give a deliverance on 
the meaning of prophecy.” The “ scribes ” were anciently secretaries of state, or 

war. Compare 2 Sam. viii, 17; xx, 25; 2 Kings xxv, 19; 2 Chron. xxvi, 11. After¬ 
ward the transcribers of the sacred books were called scribes/ The council did not 
give the whole passage; their quotation refers to it. See Micah v. IIengstenberg 
savs, concerning the predictions and their answer, “The reference to the Messiah 

was, at all times, not the private opinion of a few scholars, but was publicly received 
and acknowledged with perfect unanimity.” Their answer, then, was the unanimous 
and ofiicial opinion of the Jewish Church. 

3 Egypt, as near, as a Roman province and independent of Herod, and much in¬ 
habited by Jews, was an easy and convenient refuge.— Alford. 

Nd. 2. 




8 


JESUS, THE CHRIST. 

* Of Rachel’s connection with this prophecy Summers says: “She was the ances¬ 
tress of the Benjamites, who inhabited Kama, and who were blended with the tribe 
of Judah in the captivity: she was buried one and a quarter miles north of Bethle¬ 
hem, (Gen. xxxv, 16-20; 1 Sam. x, 2,) and is represented as rising out of her grave 
and bewailing her lost children.” 


LESSON IV. 

THE CHILDHOOD OP JESUS, Matt, ii, 19-23; Luke ii, 39-52. 


Reading Lesson: Prov. iii, 1-26. 

LESSON 

O Wisdom ! whose unfading power 
Beside the Eternal stood, 

To frame, in nature’s earliest hour, 

The land, the sky, the flood. 

Yet didst not thou disdain awhile 
An infant form to wear; 

To bless thy mother with a smile, 

And lisp thy falter’d prayer. 


Golden Text: Luke ii, 40. 

HYMN. 

But in thy Father’s own abode, 

With Israel’s elders round, 
Conversing high with Israel’s God, 
Thy chiefest joy was found. 

So may our youth tfdore thy Name! 

And, Saviour, deign to bless, 

With fostering grace, the timid flame 
Of early holiness. 


THE OUTLINE. 

1. The Harmony. —Compare Luke i-ii, 52, Matt, i-ii, 23. 

2. The Return from Egypt. Matt, ii, 19-23.—Herod died 1 when Jesus 
was about two years old. With verse 20 compare Exod. iv, 20. Where 
and Avhat was Nazareth? 2 Why should they have gone to that particu¬ 
lar town in Galilee? Luke i, 26; ii, 4. 

3. The First Twelve Years of the Life of Jesus. Luke ii, 40.—Wherein 
does this one verse set forth the perfect pattern which the divine child 
has showed to all children ? 

4. Jexus in the Temple. Luke ii, 41-50.—With verse 41 compare Exod. 
xxiii, 14-17. What is meant by “ fulfilled the days ? ” Show from their 
manner of traveling, in caravans, how naturally what is related in verses 
43, 44 occurred. “After three days,” means on the third day. Com¬ 
pare Matt, xii, 40; xvi, 21, etc. Show that verse 46 describes Jesus as 
in the attitude of a pious and thoughtful boy, learning God’s word from 
the religious teachers. 3 With the words “my Father,” verse 49, com¬ 
pare John ii, 16. Jesus never addressed God as our Father. How do 
verses 50 and 51 describe the life and character of Jesus from the age of 
twelve to his baptism at thirty? 


1 He died at the age of 70, in the thirty-seventh year of his reign. On the hor¬ 
rible death of this bad king, “amid alternate threats of revenge and fits of despair,” 
compare Josephus, Antiquities, xv ii, 18, 1; 9, 3; De Bello Jud ., 1, 33. 

2 Nazareth was a poor little village, proverbially despised, (John i, 46,) up among 
the hills of Galilee. It has no place in Old Testament history. Josephus does not 
mention it. No particular prophet is specified Matt, ii, 23. The general opinion 
is, that the reference is to all the prophecies which speak of the contempt in which 
the Messiah should be held, particularly Isa. liii, 1-3. 

3 Verse 52 shows that Jesus did learn. He was human as well as divine, and 
being human, “increased in stature and wisdom.” “It must not be supposed,” 
says Alford, “that our Lord was acting the part of a master. It was the cus¬ 
tom for scholars to ask questions of their teachers.” 

We have here four glimpses of the life and character of Jesus from his infancy 
till his entrance on his public ministry: 1. His character and manner of life till he 
was twelve years old, verse 40. 2. A student of God's word in God’s house, verse 46. 
3. Obedient to his parents, verse 51. 4. He “increased in wisdom and stature, and 
in lavor with God and man,” verse 52. 

So. 






No. 2 


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JESUS, THE CHRIST? 


11 


LESSON V. 

THE PREACHING AND BAPTISM OF JOHN THE BAPTIST. 
Luke iii, 1-18; Matt, iii, 1-12; Marki, 1-8. 

Reading Lesson: Isa. xl. Golden Text: Isa. xl, 3. 


LESSON HYMN. 


Repent, the voice celestial cries, 

No longer dare delay; 

The wretch that scorns the mandate dies, 
And meets a fiery day. 


The summons goes through all the earth, 
Let earth attend and fear; 

Listen, ye men of royal birth, 

And let your vassals hear. 


THE OUTLINE. 

1. The Time and Place of John’s Preaching. Luke iii, 1-3; Matt, iii, 1; 
Mark i, 1-4. 1 2 —Show what is to be learned from Luke’s account as to the 
time of these events ; as to the government of the Roman empire and 
the different provinces that are mentioned. Two persons are mentioned 
as high-priests, though it seems that Caiaphas only exercised the office. 
Annas, his father-in-law, had been high-priest, and still bore the title. 
What was the compelling motive of John’s preaching? Luke iii, 2. 

2. John’s Manner of Life. Matt, iii, 4; Mark i, 6—As to his dress, com¬ 
pare 2 Kings i, 8, and Zech. xiii, 4. It seems to have been the conven¬ 
tional and recognized prophetic garb. As to the locusts, the law (Lev. 
xi, 22) permitted them to De eaten. 8 

3. John’8 Preaching and Baptism. Luke iii, 3-6; Mark i, 2-5; Matt, 
iii, 2-6. As to the general subject of his preaching, see Luke iii, 3, and 
Mark i, 4; the special theme. Matt, iii, 2. What is meant by “ bap¬ 
tism of repentance,” 3 * * * * and “ tlie kingdom of God? ” The propnets had 
represented the Gospel dispensation as a kingdom. Compare Psa. ii; 
Isa. ii, 2-4; ix, 7 ; xii, etc. John preached a spiritual, not a temporal, 
salvation ; he demanded genuine repentance. Compare with our lesson 
John iii, 25-36. Show how John the Baptist fulfilled prophecy and 
“ prepared the way ” for Christ. 

4. The Appropriateness of John’s Preaching. Matt, iii, 7-12; Mark 
i, 7-8; Luke ni ? 7-18. Compare the three accounts, and show the appro¬ 
priateness of his language to the different classes that came to him. 
Show how he corrected mistaken opinions concerning himself by setting 
forth the greatness of Him who was to “ come after.” Explain the fig¬ 
ure of the “ ax laid unto the root of the trees,” (Matt, x, Luke ix;) also, 
of the “ fan in his hand.” (Matt, xii, Luke xvii.) 


1 Here begins the synoptic narrative. We earnestly exhort all to compare care¬ 
fully the different accounts. Only by such comparison can we understand aright 
the whole history. 

2 Alford says they are mentioned by Strabo and Pliny as used by the Ethiopi¬ 
ans for food. Campbell says of their use by certain African tribes, “The wild 
Bushmen kill millions of them, which they gather together, dry in the sun, and 
then grind into powder, which they mix up with wild honey, or what the bees de¬ 
posit on rocks, trees, and bushes, and on this compound live a part of the year. 

3 As to the significance of John’s baptism, Watson says: “It was a declaration 

of repentance and renunciation of sin, and it was a profession of faith in the im¬ 

mediate revelation of the Messiah, and of trust in him to take away sin ; for to him, 

as the Redeemer, John directed his converts.” 

No. 2. 




12 


JESUS, THE CHRIST. 


LESSON VI. 


THE BAPTISM OP JESUS. Matt, iii, 13-17; Mark i, 9-11; 

Luke iii, 21-23. 

Reading Lesson: Matt. iii. Golden Text: Matt, iii, 17. 


LESSON HYMN. 


See, from on high, a light divine 
On Jesus’ head descend; 

And hear the sacred voice from heaven, 
That bids us all attend:— 


“This is my well-beloved Son,” 
Proclaim’d the voice divine; 

“ Hear him,” his heavenly Father said, 
“ For all his words are mine.” 


THE OUTLINE. 

1. Time, Place, and Circumstances. Matt, iii, 13; Mark i, 9; Luke 
iii, 21, 23.—Note the age of Jesus, (compare Num. iv, 3, 47)—the place 
whence he came—the piace of the baptism. (See John i, 28 ; x, 40.) W hat 
is meant by “ when all the people were baptized? ” 1 

2. The Baptism. Matt, iii, 14, 15; Mark i, 9 ; Luke iii, 21.—John 
gives no account of the baptism of Christ, but it is implied in what is 
said John i, 31-34. Explain the Baptist’s reluctance and the answer 
of Jesus. As to the vast ditference between Christ’s baptism and the 
baptism of the people, compare Matt, iii, 16 and 6. 2 

3. The Divine Authentication. Compare Matt, iii, 16, 17 ; Mark i, 
10, 11; Luke iii, 22.—What proof have we here of the separate action 
and manifestation of the Father, of the Son, and of the Holy Ghost ? 


1 Not that John baptized nobody after this. It seems to mean only that Jesus 
was the last one baptized by John on that particular day. 

2 1. Our baptism, as saith the Catechism, “signifies our being cleansed from sin, 
and becoming new creatures in Christ Jesus;” but Ho “knew no sin;” his baptism 
is without confession or repentance. 2. He was not baptized till he was “thirty 
years old;” we are very guilty if we wait so long. 3. We are to be baptized ac¬ 
cording to the terms of the great commission; (Matt, xxvii, 19;) Christ was not so 
baptized. “ As Christ’s circumcision,” says Summers, “denoted his personal purity, 
so his baptism denotes the sanctity of his official character. ... As by his circum¬ 
cision his membership in the Jewish Church was recognized, so by his baptism and 
the anointing of the Holy Ghost bis Messiahship was recognized, particularly his 
priestly office.” Compare Exod. xxix, 4, 7; John i, 31; Acts x, 37, 88; Heb. v, 4, 5. 




LESSON VII. 

TEH TEMPTATION OF JESUS. Matt, iv, 1-11; Mark i, 12,13; 

Luke iv, 1-13. 


Reading Lesson: Heb. iv. 

LESSON 

Cold mountains, and the midnight air, 
Witness’d the fervor of thy prayer; 

The desert thy temptations knew, 

Thy conflict, and thy vict’ry too. 

No. 2. 


Golden Text: Heb. ii, 18. 

HYMN. 

Be thou my pattern, make me bear 
More of thy gracious image here; 

Then God, the Judge, shali own my name, 
Among the followers of the'Lamb. 






JESUS, THE CHRIST. 


13 


THE OUTLINE. 

1. Jesus Led of the Spirit into the Wilderness. Matt, iv, 1; Mark i, 12; 
Luke iv, 1.—Compare carefully. The temptation immediately after the 
baptism. Under wliat influences did Jesus go into the wilderness? 
The place cannot be identified; the opinions advanced are pure guesses. 

2. The Forty Days. Matt, iv, 2 ; Mark i, 13; Luke iv, 2.—As to the 
miraculous fast, compare Exod. xxiv, 18; xxxiv, 28; 1 Kings xix, 8. 
The mere term of forty days no example to us, and no foundation for 
what is called “Lent” in some Churcnes. As to the meaning of the 
words “ devil” and “ Satan,” see note below. 1 Did not the temptation 
extend through the forty days ? Compare Luke iv, 2, and Mark i, 13. 

3. The First Recorded Temptation. Matt, iv, 2-4; Luke iv, 2-4.—Show 
the Satanic shrewdness of this temptation; the devil adjusts his solici¬ 
tations to times, places, and circumstances. What wrong was Jesus 
tempted to commit ? Show the appropriateness of our Lord’s quotation 
from Deut. viii, 3. 

4. The Second Recorded Temptation. Matt, iv, 5-7; Luke iv, 9-12.— 
Matthew seems to give the order. What was the “pinnacle of the tem¬ 
ple?” 2 What is the point of the second temptation, as following the 
first? and of the perverted quotation as a reply to Jesus ? Compare with 
Psa. xci, 11,12. Show the appropriateness of our Lord’s quotation from 
Deut. vi, 16. What is the primary reference here ? See Exod. xvii, 1-7. 
How may we properly, and without presumption, test the wisdom, 
power, and goodness of God? Compare Psa. xxxiv, 8; Isa. vii, 11,12; 
xxxviii, 7, 8, 22; Mai. iii, 10, etc. Jesus needed no assurance of his 
divine Sonship other than that he had. See Matt, iii, 17. 

5. The Third Recorded Temptation. Matt, iv, 8-10; Luke iv, 5-8.— 
What did the devil propose in the last recorded temptation ? But was 
this the last temptation Jesus ever suffered? Compare Luke iv, 13; 
xxii, 53 ; John xiv, 30. As to the ministry of angels in the life of Jesus 
compare our lesson with Luke xxii, 43. Why did Jesus reply from the 
written word when he might so easily have answered from his own 
stores of spiritual wisdom? Compare Heb. iv, 12, and Eph. vi, 17. 
Now read Heb. ii, 17, 18; iv, 15, 16, showing the reality of Christ’s 
sufferings in his temptation, and the encouragement drawn therefrom 
for tempted saints. 


1 The “devil”— diabolos , (a Greek word,) means slanderer, accuser. Compare 
1 Tim. iii, 11 ; 2 Tim. iii, 3; Titus ii, 8, etc. “ Satan ” (of Hebrew derivation) means an 
enemy; the adversary of God and man. Compare Gen. iii, 4 ; Job i, 6; John viii, 44; 
1 Pet. v, 8, etc. 

2 The wing—that part, as is believed, which was called the King’s Porch, that 
overhung the precipice at the south-east corner. The depth of tho valle" of 
Jehoshaphat below was very great, so that it made one dizzy, as we are told, to look 
down. 


LESSON VIII. 


THE WOKD MADE FLESH, John i, 1-18. 

Beading Lesson: John i, 1-23. Golden Text: John i 14. 


LESSON HYMN. 


Jesus, the holy child, 

Doth, by his birth, declare 
That God and men are reconciled, 
And one in him we are. 

No. 2. 


A peace on earth he brings, 

Which never more shall end; 

The Lord of hosts, the King of Hugs 
Declares himself our friend. 





14 


JESUS, THE CHRIST. 

THE OUTLINE. 

1. The Eternal Pre-existence of the Word. Verses 1-3. What is 
meant by “in the beginning?” Compare Prov. viii, 22, 23; Col. i, 17 ; 
1 John i, 1,2; Rev. xxi, 6. In Gen. i, 1, it means “ that point in eternity 
where creation began.” What is signified by “the Word?” 1 With 
verse 3 compare, particularly, Col. i, 16.17. It does not contradict Ileb. 
i, 2—the worlds were made by or througn the Son, the Father and the Son 
being one in essence. Here compare Rom. xi, 36, and Heb. ii, 10. De¬ 
velop the proofs, in these verses, of the absolute divinity of the Word. 

2. The Life was the Lifjht of Men. Verses 4, 5. Essential, underived 
light belongs to the Word. “Light of men,” Wesley explains, “ The 
fountain of wisdom, holiness, and happiness to men.” “ Shineth ” the 
present tense, expresses the constant illumination of the Word, always 
and every-where. Compare Matt, iv, 16 ; John xii, 35 ; 1 John ii, 8-11, 
etc. What is meant by “the darkness comprehended it not?” Com¬ 
pare John iii, 19-21 ; Rom. i, 8-22, 28. 

3. The Office of John the Baptist. Verses 6-9. The other evangelists 
describe the Baptist’s ministry; John only alludes to it. How is John 
the Baptist, with his derived light, distinguished from the true, the orig¬ 
inal Light ? How does it appear, from verse 9, that Jesus is the Saviour 
of all men ? Compare Isa. xlix, 6 ; Matt, iv, 14-16 ; Luke ii, 32, etc. It 
is “lighteth,” the present tense again. Compare Titus ii, 11, 12. 

4. Rejected by Many , Received by Some. Verses 10-13. Show from 
verses 10 and 11 the ingratitude and unbelief of those, particularly of the 
Jews, who rejected Him. What is taught verses 11, 12? Compare 
John iii, 3-8; Rom. viii, 14-16; James i, 18; 1 Pet. i, 23, etc. 

5. The Word was Made Flesh. Verse 14. How is this verse con¬ 

nected with verses 10 and 11 ? What is meant by “ made flesh ? ” 2 By 
“ dwelt among us ? ” “ Only-begotten of the Father ? ” / “ Full of grace 

and truth ? ”' 

6. The Evangelist's Testimony. Verses 15-17. In verse 15, “the 
evangelist,” says Summers, “ reverts to verses 6-8, and shows that the 
Baptist affirmed the pre-existence of the Logos.' 1 ' 1 the “ Word.” In verse 
16 lie returns to his statement in verse 14. With verse 16 compare Gal. 
iii, 10-14; 2 Cor. iii; John vii, 37-39. 

7. The Word Alone Reveals God. Verse 18. Compare Matt, xi, 27; 
John xiv, 6-13, etc. 3 


1 The term Logos , rendered “ Word,” is almost peculiar to John. Watson says: 
“ The term has two senses equally descriptive of both the nature and office of our 
Lord. It is personal and official. Personal: It signifies reason, or wisdom. In 
this sense it signifies the infinite intelligence of Him who was made flesh. . . . Of¬ 
ficial: It is by speech that wisdom is declared to others; for this reason, also, lie is 
called the Word, the Speech, the Mouth of God. In the Word we have no type, no 
vail. God speaks to us without intervention, and opens to us the counsels of his 
truth and grace.” And Whitby: “The plainest reason why this essential Son of 
God is styled ‘ the Word ’ seems to be this: that as our own words are the inter¬ 
pretation of our minds to others, so was this Son of God sent to reveal his Father’s 
mind to the world.” Compare Matt, xi, 27; Johni, 18; iii,73, 35; x, 15; xiv, 6-11, etc. 

2 “ Flesh ” here signifies humanity. Olshausen remarks upon the precision of 
John’s language: “This expression is here selected with the utmost care; for in 
the first place sarx, ‘flesh,’ could not be exchanged for soma , ‘body,’ because body 
forms the antithesis of soul, psuche ; but the Logos united himself not merely with 
the substance of the body, but also with a human sbul; hence, flesh here denotes 
the whole human nature in its weak and necessitous condition, and this he filled 
with the rich treasures of his divine life.” 

3 “The evangelist” says Wiiedon, “winds up this exordium [verses 1-18] as he 
began it, with the deduction lhat the 8on, like the Word, is the manifest God, re¬ 
vealing the God invisible and unknowable.” The incarnate Word alone can reveal 
the Father to us, as the eternal Word alone knows the Father. And through 
Jesus alone can we truly know God the Father, or come to him, or be saved. 

No. 2. 



JESUS, THE CHRIST. 

LESSON IX. 


15 


THE THEEEFOLD TESTIMONY OF JOHN THE BAPTIST 
TO THE MESSIAHSHIP OF JESUS. John i, 19-37. 

Reading Lesson : Isa. xl. Golden Text: John i, 29. 


LESSON HYMN. 


Not all the blood of beasts, 

On Jewish altars slain, 

Could give the guilty conscience peace, 
Or wash away the stain. 


But Christ, the heavenly Lamb, 
Takes all our sins away; 

A sacrifice of nobler name, 

And richer blood than they. 


THE OUTLINE. 

1. John's Answer to the Delegation from the Sanhedrin. Yerses 19-28. 
—As to John’s use of the term “Jews,” see note 1 . The Sanhedrin 
exercised the prerogative of inquiring into the pretensions of prophets. 
See Matt, xxi, 23. What had, perhaps, stirred up the Sanhedrin to send 
this deputation to John? See Luke lii, 15. How had John reminded 
them of Elias, the Greek form of the name Elijah? 2 Compare Matt, 
iii, 4 ; 2 Kings i, 8 ; Zech. xiii, 4. Explain John’s answer, verse 23, to 
their demand, verse 22. Compare Isa. xl, 3-5. What do you know of 
the sect mentioned verse 24? 3 How are verses 26 and 27 4 an answer to 
the demand in verse 25 ? Where was Bethabara ? 

2. John's Testimony before the People. Yerses 29-34.—IIow does 
John’s language, verse 29, describe the character and work of Jesus? 
As to the lamb offered in Jewish sacrifices, and which was a type of 
“the lamb of God which taketh away the sin of the world,” compare 
Gen. iv, 4; xxii, 7, 8; Exod. xii, 3-28; xxix, 38-42; Lev. xxiii, 18; 
Num. xxviii, etc. As to the fitness of the lamb to be a sacrificial type 
of Christ, compare Isa. liii, 7 ; Acts viii, 32; 1 Peter i, 19. What is the 
doctrinal force of the words “taketh away the sin of the world?” 5 
Wliat is meant by “knew him not,” verses 31 and 33? How did John 
show that his conviction of the Messiahship of Jesus was of divine and 
not of human origin? With verses 31-34 compare Matt, iii, 16 and 
Luke iii, 22. 

3. John's Testimony before Two of his Disciples. Yerses 35-37.—Who 
was one of the two? Verse 40. Who was the other? Compare John 
xiii, 23; xviii, 15 ; xix, 20; xx, 2, 4, 8. 


1 John, alone of the evangelists, uses this expression, “the Jews,” principally as 
designating the chiefs of the Jewish people—the members of the Sanhedrin. It is 
an interesting inquiry what this usage denotes as to the author, or date, of this 
Gospel. It has been satisfactorily shown that no inference can be adduced from it 
against the Jewish origin of the author. It is rather confirmatory of the belief that 
the Gospel was written after the Jews had ceased to be politically a nation, and 
among Gentiles, the author himself contemplating these last as his readers.— Alford. 

2 John’s manner of life reminded them of the Tishbite, and, misunderstanding 
Mai. iv, 5, (thinking that Elijah would come in his own person to usher in the 
Messiah,) they ask, “Art thou Elias? ” and misunderstanding Moses, Dent, xviii. ID, 
they ask, “ Art thou that prophet?” thus distinguishing “the prophet” promised 
by Moses from the Messiah. 

3 They originated about 150 B. C. They were the strongest, strictest, most popu¬ 
lar of Jewish sects. They probably derived their name from the Hebrew verb 
pharash separated, as they held themselves aloof from the common people, under 
pretense of greater sanctity. They were, for the most part, great hypocrites. See 

Matt, xxiii. , „ , , , . , , , 

4 The untying and bearing of sandals was the duty of slaves; how highly above 

himself must lie have esteemed Christ!—T iioluck. Every office that a servant 

No. ‘2. 2 




16 


JESUS, THE CHRIST. 

does for his roaster a scholar should perforin for his teacher, except loosing’ his 
sandal-thong.—T almud. 

6 The singular number, with the article, gives great force. The one plague which 
seized all. "He bore the whole. He did not so bear one part as not to bear the rest. 
The same singular number is used in the midst of plurals. Isa. liii, 6, S, 12. Sin 
and the world are equally wide.— Bengel. 


LESSON X. 


THE FIRST DISCIPLES. John i, 35-51. 

Reading Lesson : Gen. xxviii. Golden Text: 1 Cor. ii, 9. 


LESSON HYMN. 


Redeemer of mankind. 

Who on thy name rely, 

A constant intercourse we find 
Opened ’twixt earth and sky. 


| Mercy, and grace, and peace?, 
Descend through thee alone; 
And thou dost all our services 
Present before the throne. 


THE OUTLINE. 

1. And they Followed Jesus. Verses 35 - 40 . 1 Recall last Sunday’s 
lesson, John’s threefold testimony to the Messiahsliip of Jesus. Who 
were the two disciples mentioned verses 35-37, the first followers of Je¬ 
sus ? Verse 40. The other was John. See paragraph 3, last lesson. 
What was the tenth hour ? 

2. Andrew Findeth Simon. Verses 41, 42. What evidence does An¬ 
drew give of being fully con vinced ? What characteristic of true religion 
does Andrew illustrate in seeking Simon and bringing him to Jesus ? 2 
What do we learn from our Lord’s words to Simon ? 

3. Philip Called. Verses 43, 44. Where and what was Galilee ? 
Bcthsaida ? Did Jesus now call them to be his constant disciples, or did 
this call come later? Compare Matt, iv, 18-22 ; Luke v, 2-11. 

4. Nathanael JJronght to Jesvs. Verses 45-51. How does Philip de¬ 
clare his perfect faith in the Messiahsliip of Jesus? Verse 45. As to 
Christ in Moses’writings, compare Gen. rii, 15, xxii, 18, xlix, 10, Deut. 
xviii, 15, and the Levitical types. As to the writings of the prophets, 
here alluded to, compare Isa. vii, 14; ix, G, 7 ; xl, 10, 11; liii; lxi, 1,2; 
Jer. xxiii, 5, 6; Ezek. xxxiv, 23, 24; Dan. ix, 24-27; Mieah v, 2; Mai. 
iii, 1-3 ; iv, etc. Perhaps, also, the Messianic Psalms may be referred 
to, as ii, xvi, xxii, xlv, cx, etc. What does Nathanael’s reply to Philip 
indicate ? What does Philip’s answer teach us 1 3 How is Nathanael 
convinced ? Only God can thus read hearts. What is meant by verse 
51 ? 4 See Gen. xxviii, 10-19. 


1 Matthew Henry has this observation upon the invitation, which was to see and 
know Him, not his lodging-place, or worldly circumstances, or prospects: “The 
nearer avc approach to Christ the more we see of his beauty and excellency. De¬ 
ceivers maintain their interest in their followers by keeping them at a distance; but 
that which Christ desired should recommend him to the esteem and affections of 
his followers Avas, that they Avould come and see." 

2 “He first findeth”—rather, he was tire first to find, the language implying that 
John as well as Andrew sought Peter. On the loving zeal of Andrew and John to 
find their brother and friend T no luck remarks: “ In this beautiful scene wo 
behold the commencement of all Christian activity in missions” 

3 “ Come and see ” is the best remedy against preconceived opinions.'— Bengel. 

4 The promise holds good in its -widest sense for all believers who abide with him; 
greater and yet greater things shall they continue to see.—S tiek. Nathanael was to 

No. 2. 




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JESUS, THE CHRIST. 19 

Bee greater things than this isolated ray of the supernatural. ... He was to leatn 
Christ in his true relation to the development of humanity, as through him humanity 
was to be glorified.— Neander. When Christ became man, and began to preach, 
heaven opened and abides open; and never since, at Christ’s baptism in Jordan, has 
it closed, nor will close, though we see it not with the bodily eye.— Luther. 


LESSON XL 


THE BEGINNING OP MIKACLES- JESUS PURGES THE 
TEMPLE. John ii. 

Reading Lesson: John ii. Golden Text: John ii, 16. 


LESSON HYMN. 


Jesus, Friend of human kind. 
Let us in thy name be join’d; 
Each to each unite and bless, 
Keep us still in perfect peace. 


Heavenly, all-alluring Dove, 
Shed thy overshadowing love; 
Love, the sealing grace, impart; 
Dwell within our single heart. 


THE OUTLINE. 


1 . The Water that was Made Wine. Verses 1-10. The third day? 1 
Mary’s statement, verse 3, equivalent to a request, as in chap, xi, 3. It 
seems that Mary was expecting him to “ signalize his entrance on his 
public life by a miraculous display of his Messianic dignity.” His an¬ 
swer is the language of reproof. Nothing harsh in the use of the word 
“ woman.” Compare chap, xx, 15, (where it is used compassionately,) 
and chap, xix, 26, (where it is full of tenderness.) As to the force of the 
question, “ What have I to do with thee ?” literally, “ What to me and 
to thee?” compare Matt, viii, 29; 2 Sam. xvi, 10. 2 What does Mary, 
although reproved, manifest by her directions, verse 5 ? What is meant 
by “ alter the manner of the purifying of the Jews ? ” Compare Matt, 
xv, 2; xxiii, 25, etc. How much did these water-pots hold ? Why should 
Jesus create such a quantity ? 3 Who was the governor of the feast ? and 
why to him first ? 

2 . The Impression Produced and the Lessons. Verse 11. What is St. 
John’s comment? Our Ritual says of marriage, “Which holy estate 
Christ adorned and beautified with his presence and first miracle that he 
wrought in Cana of Galilee.” What lessons should this Scripture teach 
us as members of society ? 4 

3 . Jesus Drives Out the Profaners of the Temple. Verses 13-17. The 
“Feast of the passover?” 6 What was the state of affairs when Jesus 
went to the temple ? This trading was in the Court of the Gentiles. 8 
Here they sold animals for sacrifice, and changed foreign money into 
Jewish, to be paid by the visitors into the temple treasury. 7 Of what 
was the “ scourge of small cords,” rather, rushes , symbolical ? He re¬ 
buked not only this special thing, but every thing that introduces the 
ways of a mere merchant’s exchange into God’s house. Compare verses 
17 and Psa. lxix, 9. 

4 . His Authority Challenged. Verses 18-22. Show the force and ap¬ 
propriateness of his answer. Also the slanderous use made of his lan¬ 
guage on his trial and when on the cross. Matt, xxvi, 60, 61; xxvii, 
39, 40; Mark xiv, 57, 58, etc. What impression did the remembrance of 
his words produce alter the resurrection ? See Luke xxiv, 6-8. 

5 . Unrecorded Miracles. Verses 23-25. With verse 23 compare last 
verse in John’s Gospel. Verses 24, 25, do not mean that Jesus was only 
a shrewd reader of character. Compare 1 Sam. xvi, 7; Matt, ix, 4; John 
vi, 64, etc. 

No. 2. 





20 JESUS, THE CHRIST. 


1 Beckoned from the day of Nathanael’s calling', so that two nights and one day 
intervened. 

2 In his Messianic office even his mother could not interfere, or claim special priv¬ 
ilege. Compare Matt, xii, 46-50; Luke xi, 27,28. There is in this history small 
ground for the Mariolatry of Eomanism. John never mentions the mother of 
Jesus by name. 

3 That this gift should he large was what we might have looked for. He. a King, 
gave as became a king. No niggard giver in the ordinary bounties of 1 1 is kingdom 
of nature. (Psa. lxv, 9-18.) Neither was he a niggard now, when lie brought those 
common gifts into the kingdom of grace, and made them directly to serve him 
there.— Trench. 

4 It is very desirable when there is a marriage to have Christ present at it.— 
Matthew Henry. That must be a bad entertainment to which we cannot invite 
Jesus. ‘*In the joyous circle,” says Neanuer, “of a wedding he performs his 
first miracle to supply a social want. Thus he sanctifies connections, feelings, 
joys that are purely human, by his personal presence, and by unfolding his divine 
powers in such a circle and on such an occasion.” 

5 The passover commemorated the paxshvj over by the destroying angel, of the 
blood-besprinkled houses of the Israelites the night that God visited his wrath on 
Egypt by slaying the firstborn. Compare Exod. xii, xiii; Jer. xxiii, 5-S; Num. 
xxviii, 16-25, etc. John speaks of this first as the “Jew’s passover,” because he 
was writing for Gentiles. 

6 There were four courts: the innermost, the court of the priests; next, of the 
Israelite men; next, of the women; and, lastly, of the Gentiles. 

7 Similar conveniences and nuisances, markets, lotteries, and faiis [also hot sup¬ 
pers, ice cream, and strawberry suppers, concerts, tableaux, and other side-shows] 
are not seldom found in connection with Christian Churches.— Sohaff. 




LESSON XII. 

THE DISCOURSE OP JESUS WITH HICODEMUS. John iii, 

1 - 21 . 


Reading Lesson Rom. viii, 1-18. 


Golden Text: John iii, 16. 


LESSON HYMN. 


Jesus! the name that charms our fears, 
That bids our sorrows cease; 

’Tis music in the sinner’s ears, 

’Tis life, and health, and peace. 


lie breaks the power of cancell’d sin, 
He sets the pris’ner free ; 

His blood can make the foulest clean; 
IIis blood avail’d for me. 


TIIE OUTLINE. 

1. Nicodemus. Verses 1, 2.—One of the “many,” chap, ii, 28. See 
also John vii, 50 ; xix, 39 ; xii, 42, 43 The Pharisees ? A “ ruler of the 
Jews”—as is supposed, a member of the Sanhedrin. As to this high 
council, compare Deut. xvi, 18; xxxi, 9; 2 Chron. xix, 8; Ezek. viii, u. 

2. Ye Must be Born Again. Verses 3-6.—The answer of Jesus, ad¬ 

dressed not to the ruler’s salutation, (verse 2,) but to his spiritual 
wants. What is meant by “kingdom of God?” Why must one be 
“ born again ” to “ see the kingdom of God ? ” 1 Cor. ii,‘l2-15. “ Born 

of water and of the Spirit?” 1_ What is regeneration?» The necessity 
of regeneration. Verse 6. (Like produces like—flesh from flesh—spirit 
from Spirit.) As to New Testament import of the word “flesh,” com¬ 
pare Col. ii, 18; Bom. viii, 1-9; vii, 14; Gal. v, 16-21. State, now, the 
relations of the fact of man’s depravity to the doctrine of the new birth. 

3* How can these Things be? Verses 7—10.—Explain the analogy in 
verse 8. How absurd that egotistical skepticism which rejects what it 
cannot explain! Nature, as well as grace, is full of mysterious/acta. 3 




JESUS, THE CHRIST. 


21 


4 . The One and Only Teacher of Men. Verses 11-13.—Compare verses 
13 and 11, and show the perfect competency of Jesus to teach the truth. 
The sin of rejecting such a teacher. Unbelief (see verse 12) unfits 
Nicodemus for a full revelation. Unbelief cannot receive the deep 
things of God. Compare John i, 50, 51; 1 Cor. ii, 8-16. 

5. The Gift of the Only-begotten Son. Verses 14-17.—The cross fore¬ 
shadowed, verse 14. “As Moses lifted up the serpent?” As to the 
history, see Num. xxi, 6-9; as to the import of the symbol, 4 compare 
Rom. viii, 3 ; 2 Cor. v, 21 ; Gal. iii, 13; Col. ii, 14. As to the scope of 
the word “world,” verse 16. Compare John i, 29; vi, 33, 51; xii, 47, 
etc. It is not said that God loves us because his Son has died for us; 
his Son died for us because God loved us. 

6. The Condemnation. Verses 18-21.—Man not condemned because 
born in sin, nor yet simply because he has sinned , but because he rejects 
Christ. Show how verses 18-21 state the ground and measure of our 
responsibility and condemnation. Why should any perish ? 2 Cor. iv, 3,4. 


1 A Hebraism, with the water as the symbol, and the Spirit as the power of the 
change.— Busiinell. The sign may obtain without the thing signified, as in the 
ease of Simon Magus, Acts viii; and the thing signified may obtain without .the 
sign, as in the case of Cornelius. Acts x.— Summers. 

2 “ Regeneration is that work of the Holy Spirit by which we experience a 
change of heart. . . . Regeneration is to be distinguished from our justification, al¬ 
though it is connected with it. Every one who is justified is also regenerated ; but 
the one places us in a new relation , and the other in a new moral state. — Richard 
Watson. This change is expressed in different ways. Compare John iii, 5; Eph. 
ii, 1 ; Gal. iv. 19, 2 Pet. ii, 4. Man not the author of the change; ihe “efficient 
cause” the Holy Spirit. Compare John i, 12, 13; iii, 5,6; Eph. ii. 8, 10. The 
“instrumental cause,” the word of God. Compare James i, 18; 1 Pet. i, 23; 
1 Cor. iv, 15. 

3 Yet it is true, and it is important to remember, that, little as we know of the 
laws of the atmosphere, we know enough to assure us that the seemingly wild winds 
are as much under law as is the solar system. We know that the winds do not blow 
vajtricious/y —that is, without cause. Nor does the Holy Spirit, in his work in hu¬ 
man hearts, move capriciously, but freely, mightily, and yet wisely and orderlv, and 
according to the laws of man’s constitution and the perfect government of God. 

4 The brazen serpent was made in the likeness of the serpents which had bitten 
the people. It represented to them the poison which had gone through their frames, 
and it. was hung up there on the banner-staff as a trophy, to show them that for 
the poison, there, was healing —that the plague had been overcome. In it there was 
no poison, only the likeness of it. — Alford. 

--- 


LESSON XIII. 


REVIEW LESSON.* 


Rending Lesson: Isn. ix. Golden Text: John iii, 1«. 

[Read carefully during the week the text of the different lessons, and be prepared 
for such questions as the teacher, or superintendent, or pastor, may ask.J 


LESSON HYMN, 


Joy to the world—the Lord is come I 
Let earth receive her King: 

Let every heart prepare him room, 
And heaven and nature sing. 


He rules the world with truth and grace; 

And makes the nations proye 
The glories of his righteousness, 

And wonders of his love. 


* If the conductor of the review (the teacher, the superintendent, or the pastor) 
will carefully, during the week, read and compare the text of the preceding lessons, 
and fix this skeleton outline in the mind, it will be easy to conduct a profitable re¬ 
view; but no lessors aiyi be Ipavnpd or taught without study. 

•No. 2. 







22 


JESUS, THE CHRIST. 


THE OUTLINE. 

I. The Birth of Jesus. Luke ii. 1-20.—The Roman Emperor; his de¬ 
cree ; going to Bethlehem, (1-5.) Birth of Jesus, (7.) The angels and 
the shepherds, (8-15.) The shepherds in the manger at Bethlehem, 
(16,17.) The news they could not keep, (18-20.) 

II. The Circumcision and Presentation of Jesus in the Temple. Luke ii, 
21-38.—Jesus circumcised and presented in the temple according to the 
law, (22-24.) Holy Simeon and the infant Jesus, (25-35.) Anna, the 
prophetess, rejoicing at the birth of the Messiah, (36-38.) 

III. The Visit of the Wise Men.—The Flight into Egypt.—The Slaughter 
of the Innocents. Matt, ii, 1-18.—The wise men m Jerusalem; the 
fright and duplicity of Herod, (1-8.) The wise men in Bethlehem; 
their gifts and their rejoicing; their return into their own country, 
(9-13.) The flight into Egypt, (13-15.) The slaughter of the Bethle¬ 
hem babes, (16-18.) 

IV. The Childhood of Jesus. Matt, ii, 19-23; Luke ii, 39-52.—The 
return from Egypt and settlement in Nazareth, (Matt, ii, 19-23.) The 
first twelve years of the life of Jesus, (Luke ii, 40.) Jesus in the Tem¬ 
ple learning God’s word, (Luke ii, 42-49.) Subject to his parents, 
(Luke ii, 51, 52.) 

V. The Preaching and Baptism of John the Baptist. Luke iii, 1-18; 
Matt, iiij 1-12 ; Mark i, 1-8.—The time and place of John’s preaching, 
(Luke iii, 1-3; Matt, iii, 1; Mark i, 1-4.) John’s manner of life, (Matt, 
iii, 4; Mark i, 6.) His preaching and baptism, (Luke iii, 3-6; Matt. 

iii, 2-6; Mark i, 2-7.) His exhortations to various classes, (Matt, iii, 
7-12; Luke iii, 7-18.) 

VI. The Baptism of Jesus. Matt, iii, 13-17; Mark i, 9-11; Luke iii, 
21-23.—John’s reluctancej (Matt, iii, 14^15.) What Jesus was doing 
when baptized, (Luke iii, 21.) The heavens opened and the divine 
approval, (Luke iii, 21-23.) Proof of the Trinity. 

VII. The Temptation of Jesus. Matt, iv, 1-11; Mark i, 12, 13; Luke 

iv, 1-13.—The tasting of Jesus, (Matt, iv, 2.) Tempted forty days, 
(Mark i, 13.) The first recorded temptation, (Matt, iv, 2-4.) The sec¬ 
ond, (Matt, iv, 5-7.) The third, (Matt, iv, 8-10.) The victory, and the 
ministry of angels, (Matt, iv, 11.) The devil departed “for a season,” 
(Luke iv, 13.) Our encouragement in temptation, (Heb. ii, 17, 18; 
iv, 15,16.) 

VIII. The Word made Flesh. —John i, 1-23. 

IX. The Threefold Testimony of John the Baptist to the Messiahship 
of Jesus. John i, 19-37.—His answer to the delegation from the Sanhe¬ 
drin, (19-28.) His testimony before the people, (29-34.) His testimony 
before two of his disciples, (35-37.) 

X. The First Disciples. John i, 35-51.—The two followed Jesus, 
(35-40.) Andrew findeth Simon. (41, 42.) Philip called, (43, 44.) Na¬ 
thanael brought to Jesus, (45-51.) 

XI. The Beginning of Miracles. Jesus Purges the Temple. John ii. 
—The water that was made wine, (1-11.) Driving out the profaners of 
the temple, (13-17.) His authority challenged, (18-22.) Unrecorded 
miracles, (23-25.) 

XII. The Discourse of Jesus with Nicodemus. John iii, 1-21.—The 
ruler of the Jews, (1, 2.) Ye must be born again, (3-6.) How can these 
things be ? (7-10.) The One and the only Teacher of men, (11-13.) The 

ift of the only-begotten Son, (14-17.) The ground of condemnation, 













































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No. 2 


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JESUS, THE CHRIST. 


25 


LESSON XIV. 

JESUS AT JACOBS WELL-THE WATER OF LIFE. John 

iv, 1 - 26 . 

Reading Lesson : Isa.lv. Golden Text: Rev. xxii, 17. 


LESSON HYMN. 


Fountain of life, to all below 
Let thy salvation roll; 
Water, replenish, and o’ertlow, 
Every believing soul. 


Into that happy number, Lord, 
Us weary sinners take; 
Jesus, fulfill thy gracious word, 
For thine own mercy’s sake. 


THE OUTLINE. 

1. Jesus goes into Galilee. Verses 1-4.—Verse 1 connects with chap, 
iii, 22. The occasion of his departure from Judea. 1 Perhaps chap, ii, 
13-17, explains the present enmity of the Jews. Verse 2 doubtless states 
the rule that Jesus always observed in the matter of baptizing. Describe 
the geographical relations of Judea, Samaria, and Galilee. 

2 . At Jacob's Well. Verses 5-9. — Sychar. 2 The sixth hour? Women 
accustomed to draw water in the East. Gen. xxiv, 11. Verse 8 paren¬ 
thetical, showing why it was necessary for Jesus to ask water of the 
woman. As to the origin of the mongrel race called Samaritan, see 
2 Kings-xvii, 24. The Jews and Samaritans hated each other cordially, 3 
although they would buy and sell, as verse 8 shows. 

3 . The Living Water. Verses 10-15.—What is meant by “gift of 
God,” verse 10? By “ living water ? ” Show her ignorance and incre¬ 
dulity. Verses 11, 12. 4 How does Jesus set forth “the gift of God” as 
being better than all earthly blessings ? With verses 13, 14, and the 
“ living water” of verse 10, compare John vii, 37, 38; Isa. xii, 3 ; xliv, 3 ; 
lv, 1; Jer. ii, 13; Ezek. xlvii, 12; Zecli. xiv, 8; Rev. xxii, 1, 2, 17, etc. 

4 . Christ's Method in Arousing her Conscience. Verses 16—19. 

5. The True Worship of God. Verses 20-24.—With “our fathers 
worshiped,” etc., compare Gen. xii, 6, 7 ; xxxiii, 20. It was a great 
question among them, “Is salvation of the Jews, or of the Samari¬ 
tans? ” 5 She asks the opinion of Jesus. He answered the question she 
had suggested, verses 21, 22. True worship, verses 23, 24. 6 

6. Jesus Reveals himself as the Christ. Verses 25, 26. 


1 Jesus always avoided collision with his persecutors when his duty did not require 
it, and his work would be hindered by it. 

2 Its general identification with Sichem is established by the particular statement 
that Jacob's well was there, it was an ancient place. Gen. xii, 6; Josh, xxiv, 32, 
now called Nablus, or Nablous. 

3 It was a saying of the Jewish rabbies: “ lie who receives a Samaritan into his 
house, and entertains him, deserves to have his children driven into exile.” 

4 Jacob’s well is a mile or two from Nablus. It is dug through solid limestone, 
and must have been at the visit of Jesus at least one hundred feet deep. Though 
in part filled with rubbish, it was seventy feet deep, April 7, 1866, when visited by 
Atterbury. As there are fountains of water near by, both Olin and Robinson con¬ 
jecture that Jacob dug the well that he might be independent in the exercise of full 
proprietary rights. 

s.Jesus says, ’‘Salvation is of the Jews”—he being born of a Jewish mother, ac¬ 
cording to prophecy. 

6 An old writer says: “In matters of religion and faith no one should appeal to 
fathers or ancestry, unless their doctrine be first proved from the word of God. . . . 
Prayer and worship depend not on time, place, posture, bending of knees, or fold¬ 
ing of hands, but upon spirit and truth.” When we pray to the Father in Jesus’ 
name one place is as holy and as near to heaven as another, 
is... a. 




26 


JESUS, TH.E CHRIST. 


LESSON XV. 

TWO DAYS WITH THE SAMARITANS-JESUS HEALS A 
NOBLEMAN’S SON.-Jolin iv, 27-54. 


Reading Lesson: John iv, 27-54. 


Golden Text: Gal. vi, 9. 


LESSON HYMN. 


Sow in the morn thy seed, 

At eve hold not thy hand; 

To doubt and fear give thou no heed— 
Broadcast it o’er the land. 


Thou canst not toil in vain : 

Cold, heat, and moist, and dry, 
Shall foster and mature the grain 
For garners in the sky. 


THE OUTLINE. 


1. The Surprise of the Disciples. Verse 27.—Why were they sur¬ 
prised ? 1 

2. The Water-pot Left. Verses 28-30.—After his heart-searching 
words, and his revelation of himself as the Christ, she must tell what 
she had heard. On verse 30 Wesley says, suggestively: “His words 
awakened her conscience, which soon told her all the rest.” 

3. The Principle of the Spiritual Harvest. Verses 31-38.—Show how 
the disciples misapprehended Jesus, (31-34.) For other such instances 
of spiritual dullness, compare John ii, 20 ; iii, 4; iv, 11; vi, 42-52. 
With verse 34 compare Job xxiii, 12. Show the connection between 
verse 34 and verses 35, 36. 2 There can be no failure, though “ one sow- 
eth and another reapeth.” Gal. vi, 9. All share in the songs of the 
harvest home. Compare Deut. xvi, 11,14; Psa. cxxvi, 6 ; 1 Cor. iii, 5-8, 
etc. In verse 38 the phrase “other men labored,” Jesus is the sower. 
The Church has been reaping the harvest of his sowing since he began 
to sow the “ seed of the kingdom.” 

4. Two Days with the Samaritans. Verses 39-43.—Effect of the wom¬ 
an’s preaching. Verse 39. The good spirit of these Samaritans. Verse 
40. “His own” people treated him very differently. See Luke iv, 
28, 29 ; xiii, 31. These rejections occurred long before John wrote his 

f ospel; to these he refers in parenthesis, in verse 44, as to facts well 
nown. The Samaritans did not require “signs.” Compare verse 48 
and Luke iv, 23. 

5. The Nobleman's Son Healed. Verses 43-54. — Galilee. With verse 45 
compare John ii, 23. This shows that Galileans received him kindly and 
believingly. Capernaum and Cana, about eighteen miles apart. We 
know nothing of this nobleman. He thought Jesus must be present to 
heal his son. Show his earnestness and his faith, which, though imper¬ 
fect, yet, because it was genuine, was rewarded. Verse 53 shows the 
increase of his faith and the result. For an instance of far stronger 
faith, compare Matt, viii, 5-9. 3 


1 While their reverence forbade impertinent questions, (compare here Mark 
ix, 32, John xiii, 24, xxi, 12,) they were surprised and perplexed to find Jesus 
talking with a woman, particularly a Samaritan woman. For a man, especially a 
public teacher, to hold conversation with a woman, was contrary to rabbinical no¬ 
tions of propriety. It was a saying of one noted rabbi, “ No man salutes a woman 
of another: “ He who instructs his daughter in the law is as one who plays the 
fool.” “According to Jewish rabbinical ideas,” says Tuoluck, “the female sex 

was regarded as incapable of religious instruction.” It is a great truth, to > little 
considered, that woman owes the lofty place she holds in Christian civilization to 
the teaching, and, above all, to the example, and spirit, of Jesus of Nazareth. 

No. 2. 




JESUS, THE CHRIST. 27 

2 The figure follows the analogy of the food. The Lord, as represented by John, 
is perfectly consistent in his use of the earthly as the symbol of the heavenly. 
Probably the Samaritans were already coming through the green fields, and they 
were the fields white for the harvest. The disciples saw the green seed-field, he 
saw the white harvest-field, and to this he wished to open their spiritual eye.— 
Lange. 

3 Comparing the nobleman and the centurion, Teenoh says: “By not going he 
increases this"nobleman’s faith; by offering to go he brings out and honors that 
centurion’s humility.” 

-■♦»♦>- 


LESSON XVI. 


JESUS HT THE SYNAGOGUE AT NAZARETH—REJECTED 
BY HIS OWN TOWNSMEN. Luke iv, 14-32. 

Reading Lesson: Isa. ixi. Golden Text: Luke Iv, 18, 19. 


LESSON HYMN. 


Blow ye the trumpet, blow, 

The gladly-solemn sound; 

Let all the nations know, 

To earth’s remotest bound, 

The year of jubilee is come; 

Return, ye ransom’d sinners, home. 


Ye who have sold for naught 
Your heritage above, 

Receive it back unbought, 

The gift of Jesus’ love; 

The year of jubilee is come; 
Return, ye ransom’d sinners, home. 



THE OUTLINE. 

1. The Synagogue and its Worship. 1 

2. The Occasion and the Text. Verses 14-19.—Verses 14,15, describe 
the first preaching in Galilee after the return from Judea. At first, and 
in most places, he was graciously received. What do we learn, verse 16, 
of the “ custom” of Jesus while living in Nazareth before he entered on 
his public ministry ? They “ stood ” to read, “ sat ” to expound. What 
was the form of the sacred books used in the synagogue ? Refer to Isa. 
Ixi l 2. See what Jesus read for his text, and at what point he stopped. 
(Tfie’ “* vengeance of God” he did proclaim at another time upon all 
these rejecting Galilean cities.) What was the primary application of 
the text ? How was the prophecy fulfilled in the ministry of Christ ? 

3. The Sermon. Verses 20-27.—It was his first sermon in Nazareth; 
curiosity was at its highest point. Verse 21 gives the theme and the in¬ 
troductory words. The body of the sermon, in which, no doubt, he 

No. 2. 





































28 


JESUS, THE CHRIST. 


showed how he fulfilled the prophecy, is not reported. It came between 
verse 21 and their interruption, verse 22. How docs verse 22 show the 
different feeling of tlie congregation at the beginning and the end of the 
sermon ? In verse 23 he tells them what prejudices were in their hearts. 
In verses 23-27 he answers them. As to the references to Elijah and 
Elisha, compare 1 Kings xvii, 9; 2 Kings v; vii, 3. How did these in¬ 
stances answer their complaints ? 2 

4. They Reject and Seek to Slay Him. Verses 28-30.—While the truth 
smites their consciences they become enraged; they will not have Atm 
for their Teacher, Prophet, Saviour; therefore they will kill him. Van, 
Oosterzee says of their fickleness of feeling: “ Not at Rome alone did the 
Capitoline border hard on the Tarpeian rock.” He exerted some strange 
power over the mob; compare verse 30, and chaps, viii, 59; xviii, 6. 
With verse 31, compare IVlatt. iv, 13; witli verse 32, Matt, xvii, 24, 27. 

1 Synagogue , from sun. together, and ago, I bring, hence the place of public as¬ 
semblies. The leading object of the synagogue was not worship, but instruction. 
Freeman says, “ Reading and expounding the law was the great business of the 
synagogue. . . . The leader of the congregation might ask any suitable person to ad- 
dress the assembly. Persons who were known as learned men, or as the expound¬ 
ers of religious faith, were allowed to speak.” Compare Matt. xiii. 54; Mark vi, 2; 
Acts xiii, 5, 15; xvii, 10, 11, 17, etc. In a synagogue there must be at least ten 
men ; it was governed by “ the elder’s,” their president being called the “ ruler of 
the synagogue.” There were no sacrifices in the synagogue worship. The Jews 
say there were four hundred and eighty synagogues in .Jerusalem in the time of 
Christ. The Scriptures, written upon rolls of parchment, were kept with great 
care in a chest, or ark, made for the purpose. 

When any one “stood up,” signifying his desire to read the lesson for the day, 
having been called upon or recognized by the chief of the congregation, the chazan, 
minister, or servant (see verse 20) handed him the roll, which was taken out of the 
roll chest with great reverence.— Summers. Their Scriptures were written on rolls 
of parchment; these were fastened to two rollers with handles; they read from 
right to left, rolling off with the left hand and rolling on with the right. 

2 Whitby paraphrases verse 24 thus: “No prophet is (so well) accepted in his 
own country (as elsewhere, they finding exceptions either against him for his par¬ 
entage, verse 22, or his kindred, Mark vi, 3. 4, or his habitation, John i, 5, 6, or his 
country, John vii, 52).” Jesus never worked miracles on demand, or to gratify idle 
curiosity. “He could do nothing,” says Neander, “for those who insisted oh see¬ 
ing in order to believe.” Commenting on verses 23-27, Alford says : “ Our Lord 
brings forward instances where the two greatest prophets in Israel were not re¬ 
quired to act in accordance with the proverb, ‘ Physician, heal thyself;’ but their 
miraculous powers were exerted on those who were strangers.” 


LESSON XVII. 


A SABBATH-DAY IN’ CAPERNAUM. Luke iv, 31-44; Mark 
i, 21-39; Matt, viii, 14-17. 

Rcoding Lesson : Isa. lix. Golden Text: Ileb. vii, 25. 


LESSON HYMN. 


Jesus, if still thou art to-day, 
As yesterday, the same, 
Present to heal, in me display 
The virtue of thy name! 


If still thou go’st about to do 
Thy needy creatures good, 

On me, that I thy praise may show, 
Be all thy wonders show’d. 


THE OUTLINE. 

1. Preaching in Capernaum. Mark i, 21, 22; Luke iv. 31, 32.—Why- 
does Luke say, “ Come down to Capernaum? ” i What is indicated as 
to the custom of Jesus when in Capernaum by “taught them on the 

No. 2. 







7 

\ * 



CAPERNAUM.—RUINS AT TELE HUM. 



No. 2, 



































































































































































































' 















































































































V * 





































JESUS, TIIE CHRIST. 


31 


Sabbath-days ? ” State the general impression made at this time by his 
preaching. It seems to have yielded little permanent results. See 
Matt, xi, 23. 

2. Casting out a Devil from one Possessed. Mark i, 23-28; Luke iv, 
33-37.—How is this particular -demoniac described? What do you un¬ 
derstand by these expressions? 2 What is indicated by the outcry of 
the unclean spirit? Compai-e Mark i, 24; 2 Pet. ii, 4; Jude 6. See 
also Eev. xx, 10, and Matt, viii, 29. Why did Jesus rebuke the demon? 
Compare Acts xvi, 16-18. The demon obeyed; he “cried out,” but 
uttered no word. Jesus showing his sovereignty over spirits as well as 
diseases. State the impression produced by this miracle. 

3. Healing of Peter's Wife's Mother. Mark i, 29-31; Luke iv, 38, 39 ; 
Matt, viii, 14, 15.—Compare the three accounts carefully, and state what 
is indicated by each as to the character of the attack, the cirotnnstances 
of the miracle, and the completeness of the recovery. Peter, falsely 
called the first pope, was a married man, and long after this. Compare 
1 Cor. ix, 5. 

4. Healing the Multitudes. Mark i, 32-39; Luke iv, 40-44; Matt, viii, 
16, 17.—The time—the place—the various classes brought to Jesus— 
what he did—the fulfillment of prophecy. Compare Matt, viii, 17, and 
Isa. liii, 4. 3 The feverish anxiety of the people of Capernaum—the 
method Jesus took to avoid the crowds—his spirit of prayer—his 
preaching throughout Galilee. 


1 Nazareth was in the highlands, Capernaum on the lake shore. After this Ca¬ 
pernaum, more than any other town, became his place of residence; partly, perhaps, 
because of its convenience, and partly, perhaps, because Peter, with whom Jesus 
seems to have lived, had his residence here. 

2 A “demoniac” is a human being possessed with, and actuated by, some spiritual 
malignant being of superior power; . . . and we must consider demoniacs as in 
league with the devil, as the subjects of his dominion, and the instruments of his 
will.— Watson. The demoniac was one whose being was strangely interpenetrated 
(“ possessed ” is the most exact word that could be found) by one or more of those 
fallen spirits who are constantly asserted in Scripture (under the name of demons, 
evil spirits, unclean spirits—the chief being the devil, or Satan) to be the enemies 
and the tempters of the souls of men.— Alford. 

3 I believe the true relevancy of the prophecy is to be sought by regarding the 
miracles generally to have been, as we know so many of them were, lesser and typ¬ 
ical out-showings of the great work of bearing the sins of the world, which he came 
to accomplish; just as diseases themselves, on which those miracles operated, are 
all so many testimonies to the existence and types of the effect of sin. Moreover, 
in these his deeds of mercy he was “touched with the feeling of our infirmities;” 
witness his tears at the grave of Lazarus, and his sighing over the deaf and dumb 
man (Mark vii, 34). The very act of compassion is a suffering with (as the name 
imports) its object; and if this be true between man and man, how much more 
strictly so in his case, who had taken upon him the whole bui-den of the sin of the 
world,' with all its sad train of sorrow and suffering.— Alford. 

-- 4 « »>- 

LESSON XVill. 

OUE LORD’S SERMON ON THE MOUNT-THE BEATI¬ 
TUDES. Matt, v, 1-12. 

Reading Lesson: Psa. xxxvii, 1-29. Golden Text: Matt, v, 0. 


LESSON HYMN. 


Holy Lamb, who thee confess, 
Followers of thy holiness. 

Thee they ever keep in view, 
Ever ask, “ What shall we do ? ” 

No. 2. 


Govern’d by thy only will, 

All thy words we would fulfill; 
Would in all thy footsteps go, 
Walk as Jesus walk’d below. 


3 





32 


JESUS, THE CHRIST, 


THE OUTLINE. 

1. Introductory. Matt, iv, 23-25, and verses 1, 2.—The closing verses 
of chapter iv describe the circuit, 1 teaching, and miracles of Jesus after 
the events recited in our last lesson. Verse 2 indicates that here 
begins a solemn, set discourse. The discourse embraces chapters v, vi, 
and vii. As to the place, it was probably a hill near Capernaum. The 
exact spot cannot be identified; tradition and speculation are alike 
worthless. Fortunately so, for superstition has made a bad use of the 
few places connected with gospel history supposed to be identified. 
The disciples were nearest—the people coming next. All clashes were 
in that multitude. 

2. The First Series of Beatitudes. Verses 3-6.—What is the first? the 
second? the third? (Let them be repeated accurately.) What is 
meant by “poor in spirit?” The Pharisee was not so—the publican 
was. (See Luke xviii, '9-14.) What is included in. the phrase “ king¬ 
dom of heaven ? ” 2 Wliat sort of mourning is meant in verse 4 ? (It is 
penitence.) Can the self-satisfied and impenitent mourn in this sense? 
What is meant here by “oomforted?” Can there be comfort to the 
heart that is without forgiveness? What is meant by “meek?” “In¬ 
herit the earth?” By “hunger and thirst after righteousness?” 
“Shall be filled?” Now show the connection between these beati¬ 
tudes. 3 

3. The Second Series of Beatitudes. Verses 7-12.—In verses 3-6 Jesus 
pronounces blessings on those who were prepared to receive him ; he 
begins, verse 7, to pronounce blessings upon those traits of character 
which grow out of the spiritual conditions mentioned in verses 3-6. 
Verse 7 could not come before verse 6. What is the ditterence between 
“merciful” in verse 7 and mere good nature ? Show why verse 8 could 
not have gone before verses 3-6, and explain “pure in heart” and “see 
God.” (Seeing God is knowing God.) As to the beginning, develop¬ 
ment, and consummation of this spiritual vision, compare Eph. i, 18; 

1 Cor. xiii, 12; 1 John iii, 2; also 2 Cor. iii, 18. Only the pure in heart 
can see God. Explain wliat is said of the “peace-makers”—“children 
of God” became like him who is the “Son of God.” Verse 10 seems 
to allude to bodily sufferings; verse 11 to martyrdom of reputation. 
As to the goodly company in which suffering for Christ places his saints, 
compare 1 Kings xix, 2, 10; Nell, ix, 26; Dan. vi; Acts vii, 54-60; 

2 Cor. xi, 24-27 ; Ileb. xi, 33-38. 


1 Decapods, (the ten cities,) as its name imports, was a canton or confederation of 
ten cities. See Appendix. 

2 The kingdom” must here be understood in its widest sense—as the combina¬ 

tion of all rights of Christian citizenship in this world, and eternal blessedness in 
the next.— Alford. We may here quote part of Whkdon’s admirable introduc¬ 
tory note: “The multitude still desired the Messiah which Satan proposed in the 
temptation. Matt, iv, 8-9.To banish from the popular mind its spurious con¬ 

ception of a Messiah, with his worldly, warlike, diabolical kingdom, is a main pur¬ 
pose of this sermon. Its whole train of blessings, \s whole body of doctrines and 
precepts, are for the true subjects of the divine kingdom. Its woes, its prohibitions, 
its refutations, are against the tempers, practices, and doctrines of the partisans and 
expectants of the kingdom which Satan suggested to Christ,” [and which Jewish 
patriotism longed to see]. Indeed, the whole sermon is an exposition of that pro¬ 
found saying of our Lord. “ My kingdom is not of this world.” 

3 The Pharisee—self-satisfied because self-righteous—did not mourn; the pub¬ 
lican was “ poor in spirit,” and he did mourn. He who is truly “poor in spirit” 
does on that very account mourn; such poverty of spirit is the condition of inherit¬ 
ing the kingdom of God; such mourning is a condition of forgiveness, tench a 
man is meek—that is, he is teachable, submissive. He is “meek” because he is 
“ poor in spirit,” and because he mourns the sins that occasion that poverty ; he 
submits to God's will—he takes Christ's "yoke" upon him and •'learns" of him 



JESUS, THE CHRIST. 


38 


^i h t°hl 8 wi , lf k a " d '°wlyjn heart.” “Inherit the land” means .hey shall inherit 
all the blessings that the Gospel brings to man for this life and for that which is to 
come, of which blessings “the promised land” of the Abrahamic covenant was the 
type. I he saying in verse 0 naturally and necessarily follows what goes before. 


LESSON XIX. 


OUE LORD'S SERMON ON 

Matt, v, 

Heading Lesson: Phil, ii, 1-1 tt. 

LESSON 

Light of life, seraphic fire, I 

Love Divine, thyself impart; 

Every fainting soul inspire; 

Shine in every drooping heart. 


THE MOUNT— (Continued.) 
13-20. 

Golden Text: John xv, 8. 

HYMN. 

Every mournful sinner cheer; 

^ Scatter all our guilty gloom; 

Son of God, appear! appear! 

To thy human temples come. 


THE OUTLINE. 

1. The Relations of Christians to Society. Verses 13-16.—Such per¬ 
sons as were described verses 3-9 will certainly, in such a world as this 
suffer persecution, (verses 10-12.) Although persecuted, Christians must 
save the world. Let one explain the qualities of salt; another show 
how Christians are the salt of the earth. 1 Show the uselessness and 
hopelessness of salt that has lost its savor. It is hurtful, being useless. 
With verse 14 (first part) compare John i, 9, v, 35, viii, 12, Eph. v, 8* 
Phil, ii, 15, and show how Christians are the light of the world. It is 
borrowed, reflected light. The Church is such a citv as is described 
verse 14, (second part.) Compare Psa. xlvi, 4, 5; Rev. xxi, 10; Heb. 
xii, 22, etc. What is the teaching of verse 15? What does verse 16 
teach us? (“ It says not, Shine ye, but, Let your light shine ”— Stier.) 

2. The Relation of Christ to the Law and the Prophets. Verses 17-19. 
—How does he correct their mistakes as to the object of his mission into 
the world? What is meant by “till heaven and earth pass?” By “one 
jot or tittle ? ” 2 How does Jesus impress the obligation and sanctity 
of the whole law ? Verse 19. 

3. The Righteousness of th" Scribes and Pharisees Defective. Verse 20. 
— Who and what were the scribes? The Pharisees? In what respects 
was their righteousness defective? In what respects must a Christian’s 
righteousness “exceed” theirs? 


1 In the Valley of Salt, near Gebul, four hours’ ride from Aleppo, a traveler (M aitn- 
dkeli.) found saltless salt. In one place where some rock salt had been exposed to 
rain, and sun. and air, it retained the grain and the sparkle, but not the savor. No 
process known to art can restore the saltness to salt that has lost it. The figure 
shows how utterly unchristianized are those who have lost their religion; yet we 
must not push the illustration so far as to deny repentance and restoration to apos¬ 
tates. For, as Summers says, “lie who made the mineral can, indeed, impart to it 
a Ire h its saline property: so degenerate Christians can he restored bv his grace if 
they wil avail themselves of it.” Neandkr says, “These Avords of llis declare the 
fate of Christianity whenever it degen rates into dead forms ar.d outward show; 
history affords the fullest and saddest commentary upon this prophetic passage.” 

2 The j U is the letter y<>d (-), the smallest in the Hebrew alphabet; the little 
is the small point bv which two very similar letters are distinguished—thus 
•*** (-0 and dal th (“•) were distinguished from each other. Christ did not 
des'rov any part of the law. The ceremonial law he canceled only by fidfilling it; 
the Levitical laws, fin ling their perfect fulfillment in him, were th.-reby annulled : as 
set. forth in Eph. ii. 14 15: Col. ii, 14: ileb. vii, 12. IS; i.v. S—11. etc. lie fulfilled 
the prophecies by verifying them ; the moral law lie illustrated, developed, enforced 
by his life, bis teachings, bis authority. By his grace he enthrones it in he nearts ol 
believers. 




34 JESUS, THE CHRIST. 

LESSON XX. 

OUE LOKD’S SEKMON ON THE M0UNT.-(0ontinue(L) 
Matt, y, 21-48. 


Reading Lesson : Rom. xii. 


Golden Text: Rom. xii, 2. 


LESSON HYMN. 


The thing my God doth hate, 
That 1 no more may do, 

Thy creature, Lord, again create, 
And all my soul renew: 


My soul shall then, like thine, 
Abhor the thing unclean, 
And, sanctified by love divine, 
Forever cease from sin. 


THE OUTLINE. 

1. The True Meaning of the Sixth Commandment. Verses 21-26. 
Here Jesus begins to unfold the deep spirituality of the law. What is 
meant by “ angry without a cause ? ” “ Raca ? ” “ Fool ? ” By “ in dan¬ 
ger of the judgment?” “Of the council?” “Of hell-fire?” 1 Explain 
our Lord’s doctrine upon the settlement of difficulties. Verses 23, 24. 9 
How does he illustrate the importance of this ? Verses 25, 26. How may 
these sayings illustrate our duty of prompt and complete preparation for 
the hereafter ? 

2. The Meaning of the Seventh Commandment. Verses 27-30.—Our 
Lord’s words show that “the desire of sin is sin.” Show how verses 
29, 30, are connected with what goes before. We must cut off all known 
occasions of falling into sin. It is letter to die than to sin. Rom. viii, 13, 
states the inevitable result of all sinful indulgences. 

3- The True Law of Divorce. Verses 31,32.—The Pharisees had per¬ 
verted the Mosaic law on divorce, as they had abused the commandment 
that fosters chastity and forbids impurity. Deut. xxiv, 1-4, was really to 
protect woman; they perverted it to abuse woman. Our Lord’s words 
an d meaning cannot De mistaken. Compare Matt, xix, 7-9; Mark x, 
11, 12.3 

4. The Law of Oaths. Verses 33-37—Show the Mosaic prohibitions 
of perjury. Compare Exod. xx, 7; Lev. xix, 12. Show that our Lord 
does not forbid judicial swearing, or solemn affirmation, where the occa¬ 
sion demands it. Compare Deut. x, 20; Isa. xlv, 23; Jer. iv, 2; Matt, 
xxvi, 63, 64; 2 Cor. i, 18; Heb. vi, 13-18. Show now these solemn 
words forbid all vain swearing by any name or creature whatsoever. 4 
The true law of Christian communication. 

5. The Law of Retaliation. Verses 38-41. — Read Exod. xxi, 23-25, 
for the Mosaic law here referred to, designed for the regulation of judi¬ 
cial proceedings, not private revenge, ^lie latter was forbidden. See 
Prov. xx, 22; xxiv, 29. That Christ’s words are not to be taken too lit¬ 
erally, see his own example, John xviii, 22, 23, and Paul’s example, Acts 
xxiii, 2, 3. With verse 39 compare Rom. xii, 17. What are the lessons, 
in verses 40, 41, to quarrelsome, litigious people? What is Christ’s law 
on giving and lending ? 

6. The Law of Love. Verses 43-48. What had the Pharisees added 
to the law of Moses on loving our neighbor ? Compare verse 43 and Lev. 
xix, 18. Jesus shows who'is our neighbor, Luke x. 25-37. Neandek 
says here, “ The law of Christ requires’love without limit.” With verso 
44 compare Rom. xii, 18-21. Why should vengeance not be lodged in 
the hands of a man ? How does Jesus, verse 45, enforce and command 
die law laid down, verse 44? Who were the “ publicans ? ” (Roman 

NT.. 



JESUS, THE CHRIST. 


35 


tax-collectors, for the most part cruel and rapacious.) What is the im¬ 
port of verses 46, 47 ? Read verse 48 in immediate connection with the 
preceding, particularly verse 45. Watson says, “The words even as 
(verse 48) do not signify quality, but resemblance .” 


1 The ‘"judgment,” verse 21, refers to a Jewish court composed of twenty-three 
men; the “council,” verse 22, was the great Sanhedrin, the highest Jewish court, 
composed of seventy-two elders, having appellate jurisdiction. “Hell-lire” here 
refers, manifestly, to the Valley of Hinnom; in Hebrew, Ge Hinnom. It was in¬ 
famous as the place where children were burned to death to Moloch, (2 Ohron. 
xxxiii, 6.) The corpses of malefactors, and all manner of abominable things, were 
cast here. Fires were kept burning perpetually to consume them. 

3 The “altar,” verse 24, does not refer to the Lord’s table. There are no sacri¬ 
fices there. Watson gives the sense: “No gifts on the altar are acceptable to God, 
or available to the worshiper, without penitence and charity.” 

3 Our Lord’s words utterly condemn the easy methods of our modern divorce 
laws. 

4 An old spelling-book says: “ He who swears, will lie; he who lies, will steal; and 
what bad things will he not do?” 


LESSON XXI. 


OUR LORD’S SERMON ON THE M0UNT-(0ontinned.) 
Matt, vi, 1-8; 16-18. 

Reading Lesson : Matt, vi, 1-18. Golden Text: Matt, vi, 3. 

LESSON nYMN. 


When, my Saviour, shall I be 
Perfectly resign’d to thee? 
Poor and vile in my own eyes, 
Only in thy wisdom wise ? 


Only thee content to know, 
Ignorant of all below ? 

Only guided by thy light; 
Only mighty in thy might ? 


THE OUTLINE. 

1. Prefatory. Read again verse 20, chap, v.—Our Lord in verses 
21-48 explains the true spirit and design of the laws of Moses 2 and de¬ 
nounces the glosses and perversions of Pharisees and hypocrites. He 
now (beginning chap, vi, verse 1) passes from doctrines to practices, and 
exposes and condemns the hollow-heartedness of religious formalism. 1 

2. Sincerity in Alms-giving. Verses 1-4.—How does Jesus describe and 
rebuke the ostentation of the hypocritical Pharisees? What reward do 
they seek and what do they get ? How is their spirit sometimes mani¬ 
fested now ? What will God reward ? 2 

3. Sincerity in Prayer. Verses 5-8.—Jesus rebukes not the posture , 
but the spirit of their prayers. The Jews generally stood to pray. Our 
Lord generally kneeled. So Peter, Acts ix, 40. So Paul, Acts xx, 86; 
xxi 5; Eph. iii, 14. etc. What is meant by “ enter into thv closet,” 
etc 3 The precept does not forbid public prayer. Compare Psa. c, 4; 
Matt, xviii, 19, 20; xxi, 13; Acts iii, 1; xii,_ 12 ; 1 Tim. ii, 8. 

4. Our Lord's Prayer. Verses 9-13.—This is our lesson for next Sun¬ 
day. How many can repeat this prayer accurately to-day ? 

5. Sincerity in Fasting. Verses 16-18.—Verse 18 rebukes hypocrisy. 
For the Bible history of fasting, compare the following passages: In 
the Old Testament, Josh, vii, 6 ; 2 Sam. xii, 16; Jonah iii, 5, 6; Joel ii, 
12-17; Psa. lxix, 10; Neh. i, 4; Dan. ix, 3, etc. In the New Testa¬ 
ment. Matt. xvii, 21; Acts xiii, 2, 8:; xiy, 23;; 2; Cor. vi, 4, 5;; xi, 27. 
The fast of Moses, Exod. xxiv, 18 ; of Elijah, 1 Kings xix, 8 ; of Chnst, 
Matt, iv, 2. 4 

No. 9. 





36 


JESUS, THE CHRIST. 

1 Fallen Judaism gave alms, said prayers, and observed fasts, all for human eyes 
and ears.—W medon. 

2 In verse 1, the words, “to be seen of men,” Alford says, “clearly define the 
course of action objected to—not the open benevolence of the Christian, who lets his 
light shine that men may glorify God. but the ostentation of him whose object is the 
praise and glory of men.” On verse 4, Sti; r says: “Be not afraid that thy good 
work will be done so secretly that even God will not know it and find it again for 
its reward. He forgets no work of love (Heb. vi. 10).” Verse 3 indicates not only 
that Christians must not bestow alms ostentatiously, but that the giver ought not 
himself to know too much about it. In a sense, it should be secret from himself; 
he should not always be thinking of his almsgiving, nor complimenting himself 
upon his generosity. 

3 “Closet” means any private place. We must not take this word too much in 
the letter; there is no charm in praying in a room with the door shut. Dead formal¬ 
ism may creep into shut closets. The truly devout will every-where find a closet. 
Good old QuESNELsays: “The heart is the closet to which we should retire, and 
shut the door, even in public prayer.” 

4 While these verses (16-18) determine nothing as to the manner and extent of 
Christian fasting, they clearly recognize it as a solemn duty, ranking it with alms¬ 
giving and prayer.— Alford.' Commenting on verse 16, Stier says: “Such as this 
in our day is the pietistic sour look, downcast head, and penance-wrinkled face, 
while they wear the shining of the true light of piety before men; also betray too 
much of the Pharisee remaining in those who make such manifestations.” All 
stealthy glances toward the external are the fruit of hypocrisy. — Olshausen. 
Lange drops this caution: “Of course the opposite dissimulation cannot have been 
enjoined.” The whole passage condemns all sham and affectation in religion. 


LESSON XXII. 

OUR LORD’S PRAYER. Matt, vi, 9-15.—(Compare Luke xi, 1-4.) 

Reading Lesson: Luke xviii, 1-17. Golden Text: Matt, vii, 11. 


LESSON HYMN. 


Our heavenly Father, hear 
The prayer we'offer now: 

Thy name be hallow’d far and near; 
To thee all nations bow. 


Thy kingdom come; thy will 
On earth be done in love. 
As saints and seraphim fulfill 
Thy perfect law above. 


THE OUTLINE. 

1. The Design. —Begin to read at verse 5, showing false notions of 
prayer. We are to belike neither hypocrites nor heathen. How is the 
Lord’s Prayer to be used by us? 1 

2. The 'Preface: “Our Father which art in heaven .’’' 1 —What do these 
words teach us as to God’s relation to us? Our relation to him ? What 
are we to learn from the use of the plui'al, “ Our,” instead of the singu¬ 
lar, My ? A few of many proof-texts of the Fatherhood of God: Matt, 
vi, 9; vii, 11.; x,xvi, 29; John vi, 45; viii, 16-18; xiv, 16; xv, 16: 
xvi, 28; Acts i, 7 ; Heb. xii, 5-11, etc. 

3. The First Petition: “Hallowed be thy Name .”—What do we pray for 
in this petition ? How may we “ hallow ” God’s name ? 2 

4. The Second Petition: “Thy icingdom come .”—What is God’s king¬ 
dom ? 3 What is meant by its coming ? in our own hearts ? and in the 
world at large ? The first and third petitions guard us against worldly 
notions of this kingdom. 

5. The Third Petition: “ Thy will be done in earth as it is in heaven? 
—How is God’s will done in heaven ? Promptly, fully, constantly, cheer¬ 
fully, lovingly. 

No. 2. 




JESUS, THE CHRIST. 


37 


6. The Fourth Petition: “Give us this day our daily bread.” — Here 
begins petitions referring to our own wants—the first three referring to 
God. vY hat does this petition teach as to our dependence upon God. 
What encouragement to trust our Father? See Matt, vi, 26-34. What 
should this petition teach as to the duty of contentment with such 
things as are needful ? 4 1 Tim. vi, 8 ; James ii, 16, etc. Why is “ our,” 
and not my , used here ? 

7. The Fifth Petition: u And for g ice us our debts , as we forgive our 
debtors .”—As to the word ‘‘debts,” compare verses 14, 15, and Luke 
xi, 4. As to the doctrine of this petition, see also Rom. xii, 19-21. 5 

8. The Sixth Petition: tl And lead us not into temptation, but deliver 
us from, evil .”—In this we pray to be kept from, and delivered out of, 
all circumstances and influences that may lead us to sin. What does it 
teach as to our duty to avoid occasions of temptation ? 

9. The Doxology : “For thine is the kingdom , and the power , and the 
glory for ev a'. Amen.” —Ilow do these words set forth the ground of our 
petitions? Do they not teach that praise is an essential part of prayer ? 
Can you repeat “the Lord’s Prayer” accurately? 


1 We have two forms of this prayer. The first illustrates the nature of true 
prayer, in contrast with the ostentation of the Pharisees and the vain repetitions of 
the heathen; the second, Luke xi, 1-4, is given in response to a request from some 
of the disciples. Jesus adapted his own prayers to the occasion of them. It is 
often proper for us to use the very words of “ the Lord’s prayer it is necessary 
always to pray after the manner of it. 

2 To ‘‘hallow” his “name” is with reverence and joy to acknowledge all his per¬ 
fections, and to celebrate his praises; for to “ hallow ” is equivalent to glorify. There 
is an evident allusion to Lev. x, 3, and to 2 Sam. vii, 26. 

3 “Thy kingdom” here is the fullness of the accomplishment of the kingdom of 
God, so often spoken of in prophetic Scripture, and by implication, all that process 
of events which leads to that accomplishment.— Alford. 

4 We must ask only that which is essential to our support, God having promised 
neither luxuries nor superfluities. — Clarke. Under the name of “bread” is 
doubtless comprehended all that is necessary for sustaining nature, and so meat, 
and drink, and clothing.— Whitby. 

5 Give us, O Lord, redemption in thy blood: even the forgiveness of sins. As thou 
enablest us freely and fully to forgive every man, so do thou forgive all our tres¬ 
passes !— Wesley. 

-<♦>- 


LESSON XXIII. 


OUR LORD'S SERMON ON THE MOUNT-(Oontinued.) 

Matt, vi, 19-34. 

Reading Lesson: Eccl. xii. Golden Text: Matt, vi, 33. 

LESSON HYMN. 


Mv God, my portion, and my love, 
My everlasting all, 

I’ve none but thee in heaven above, 
Or on this earthly ball. 


Let others stretch their arms like seas. 
And grasp in all the shore: 

Grant me the visits of thy face. 

And I desire no more. 


THE OUTLINE. 

1. Treasure in Heaven. Verses 19-21. 1 —Show the contrasts between 
earthly and heavenlv treasures. What is it to lay up treasures in heaven ? 
The true Christian already has heavenly treasure, (Heb. x, 34.) With 
verse 20 compare 2 Cor. iv, 18; 1 Peter i, 4. How does verse 21 state 
the impossibility of getting to heaven and laying up treasure in this 
world. 2 


No. 8. 





38 


JESUS, THE CHRIST. 


2. The Single Eye. Verses 22, 23.—What do these verses teach us as 
to the value and necessity of a pure intention ? Of a sincere purpose ? 
Of a well-ordered conscience? 3 

3. “ Ye Cannot Serve God and Mammon .” Verse 24.—What is meant 
hy mammon ? 4 As toman’s temptation to trust in riches, and the dan¬ 
ger and ruin of it, compare Psa. lxii. 10; Prov. xi, 4; xxiii, 5; Ezek. 
vii, 19; Mark x, 23-25; 1 Tim. vi, 17, etc. 

4. Trust in God's Providence. Verses 25-32. Show our Lord’s argu¬ 
ment—from the weaker to the stronger reason ; from God’s care of birds 
and flowers to his care of men. 5 The folly of fretting about our condi¬ 
tion. Verse 27.® 

5. God's Kingdom First. Verses 33, 34.—First in the order of time 

and first in importance. w Therefore take no thought,” etc., for inferior 
things. 7 __ 

1 From cautions against tho hypocrisy of formalists, the discourse naturally passes 
to the entire dedication of the heart to God , from which all duties of the Chris¬ 
tian should be performed.—A lford. 

2 No man ever went to heaven whose heart was not there before him.— Dr. South. 

3 The Pharisees divided their attention and affections between things temporal 
and things spiritual; their divided mind made the kingdom of Christ a dark thing 
to them. Whedon says: “When the moral perception is uninterfered with by any 
alloy of base self-interest, the soul possesses the pure light of truth.” Absolute 
sincerity in desiring the truth is a condition of knowing the truth. There must 
be the eye to see, as well as the light to manifest. Though there be full sunlight, 
there is no seeing without the eye. The eye has no light in itself, neither has the 
conscience; but the good eye can see when the light comes; in the light of the 
Spirit the conscience sees truth and duty clearly. With a divided heart the con¬ 
science sees nothing aright. The unenlightened conscience is not trustworthy. 
See Prov. xvi, 25. 

4 “Mammon ” is a Chaldee word signifying riches, probably derived from Amon , 
to trust, because men are apt to trust in riches. It is personified, like the Greek 
Plutus, though the notion that there was a Syrian deity called Mammon does not 
appear to be well founded.— Summers. 

5 By so much as men are more important than birds or flowers—frail and tran¬ 
sient—have they reason to trust their Father—God, who made them in his own 
image, who bestowed upon them immortality, who redeems them by the blood of 
his Son, who sanctifies them by the Holy Ghost, who has provided richly for them 
whatever is good for them in this world and the next. 

6 We are not to take this meagerly and literally of the stature. He is speaking 
of life and its conditions.— Alford. 

7 In the old English use, “tako thought” was equivalent to giving way to over¬ 
anxiety and to excessive and painful care. Thus, Shakspeare, (“Julius Cesar,”) 
“Take thought, and die for Cesar.” Bacon is cited as saying: “Queen Catharine 
Parr died of thought,” that is, excessive anxiety of mind. Such “taking thought’ 
destroys faith and all its blessed fruits. 


LESSON XXIV. 


OUR LORD’S SERMON ON THE MOUNT .-(Continued.) 

Matt, vii, 1-12, 


Reading Lesson: 1 Cor. xiii. 


Golden Text: Matt, vii, 12. 


LESSON HYMN. 


Loving Jesus, gentle Lamb, 
In thy gracious hands 1 am; 


J.11 AlcHlUO JL Alll f 

Make me, Saviour, what thou art, 
Live thyself within my heart. 



No. 2. 


Christ, the holy Child, in me. 





39 


JESUS, THE CHRIST. 

THE OUTLINE. 

1. On Judging our Brother. Verses 1-G.—What soit of judging is for¬ 
bidden ? What is not forbidden ? What is the force of the warning, 
verse 2 ? Explain the illustration given of gratuitous, hasty, and unchar¬ 
itable judgments, verses 3-5. 1 In order to observe what is enjoined, 
verse 6, we must judge some men. By what rule? Verse 20. Verse 1 
forbids one extreme, verse 6 the other. 2 

2* Encouragement to Prayer. Verses 7-11.—If men are to live accord¬ 
ing to the pure, unselfish, spiritual doctrines of this sermon, they must 
have divine aid. Verses 7-11 show how we are to secure this needful 
grace. Show the force of the illustration here. Compare Luke xi, 9-13, 
particularly Luke xi, 13, with verse 11 of our lesson. 

3. The Golden Buie* Verse 12.—It forbids us to do evil; it commands 
us to do good. This enjoins nothing unreasonable or unjust; nothing 
contrary to that perfect law of which this golden rule is “a breviate,” 
as one calls it. Read it with Matt, xxii, 39. 


1 The mote is a small splinter, and the beam is a whole rafter. — Whedon. Stieh 
hits the exact sense: “But what is the beam? Just what thou now actest; thine 
incompetent, hasty, uncharitable, assuming judgment is this beam.” Thus a per¬ 
son might be named who refused lodging to a preacher because he did not shave ! 
Charity is a great grace ; uncharity a great sin. He who, forgetting his own sins, 
delights in uncharitably picking at his brother’s fault, is a hypocrite. We are not 
to be blind to our brother’s faults, only we must clear our own eyes that we may see 
how to remove them. Gal. vi, 1 describes the spirit in which a Christian should 
undertake to cure the “fault” of a “brother.” 

2 Here we meet the other extreme: too much severity, too much laxity. We are 
to refrain from judging without knowledge, love, or necessity; yet a dog is to be 
accounted a dog, and a swine a swine.— Bengel. It would be a sad abuse of 
verses 1-5 to be as tolerant of falsehood as of truth. It would contradict the 
prophets (Isa. v, 20; Ezek. xiii, 10) and condemn Jesus himself. Matt, xxiii, 14, 33. 

3 The Chinese philosopher, Confucius, has this rule in a negative form, thereby de¬ 
stroying its true spirit: “ Whatsoever ye would not that men should do to you, that 
do not to them.” This is a sort of let-alone philosophy that is very far from the 
Christian law of love. 




LESSON XXV. 


OUR LORD’S SERMON ON THE MOUNT-(Concluded.) 

Matt, vii, 13-29. 

Reading Lesson : Matt. vii. Golden Text: Eccl. xii, 13. 


LESSON HYMN. 


J esus, lover of my soul. 

Let me to thy bosom fly, 

While the nearer waters roll, 
While the tempest still is high; 


Hide me, O my Saviour, hido, 
Till the storm of life be past; 
Safe into the haven guide, 

O receive my soul at last 1 


THE OUTLINE. 

1. The Strait Gate and the Narrow Way. Verses 13,14.—In what sense 
is the gospel gate strait, and the gospel way narrow ? 1 Compare Luke 
xiii, 24, 25. Since all may be saved, why should any be lost ? Compare 
John iii, 19, 20 ; 2 Cor. iv, 3, 4. The course of life is often described as 
“a way.” Compare Psa. cxix, 9, 32, 104; Prov. xv, 24- Jer. vi, 16; 
2 Pet. li, 15, 21, etc. But to the “ wise” it is a “pleasant” way. Prov. 
iii, 17. 

No. 2. 




40 


JESUS, THE CHRIST. 


2. False Prophets. Verses 15-20.—Their appearance; their true char¬ 
acter; how known. The general principle that makes the test (10, 20) 
infallible. Verses 17, 18 Their doom. Verse 19. 2 

3. The Undoing of the Self-deceived * Verses 21-23.—What does saying 
“ Lord, Lord,” signify ? But more is necessary. Who alone is saved ? 
Verse 21. What is meant by “I never knew you?” Wesley para¬ 
phrases, “There never was a time when I approved of you.” 

4. The Final Test. Verses 24-27.—In what are the two persons alike ? 
In what diflerent? What is wisdom? “It implies,” says Whewell, 
“ the selection of right ends and right means.” Apply this definition to 
the parable. What tried each house? With what result? Why was 
the tall great? In three particulars: it fell at the wrong time, when it 
was needed most; when too late to build another; it carried down a 
human soul. 

5. The Authority of Christ's Teaching. Verses 28, 29.—Jesus spoke 
not as a mere interpreter but as a legislator. 


1 Why is the way of destruction so broad and easy, and the way of life so nar¬ 
row and difficult ? Because our fallen nature is set against the principles and prac¬ 
tice of that life of holiness that is described in the sermon. Truly, u the carnal 
mind is enmity against God.” The straitness is not in any lack in God’s plan of 
salvation ; the Gospel can save every man as easily as one man. Nor is the life of 
religion itself cramped and meager. For here is the only true peace and real joy 
and freedom. Compare John viii, 32; Rom. vi, 16. 

2 *Let us remember, that as the good tree means a good heart and the good fruit a 
holy life, and that every heart is naturally vicious, so there is none but God who 
can pluck up the vicious tree, create a good heart, [Psalm li, 10,] plant, cultivate, 
water, and make it continually fruitful in righteousness and true holiness.— Clarkk. 
We must not, then, push the metaphor of the good and bad tree too far; for good 
and bad men can and do change their character; the bad become good by grace, the 
good become bad by sin. 

3 The doom of the hypocritical prophets introduces the doom of all hypocrites, 
and brings on the solemn close of the whole, in which the hypocrite and the true 
disciple are parabolically compared.— Alford. No high profession, no baptismal 
ordinances, no church membership, no ministerial garb, no pulpit labors, nor even 
revivals under our labors, are sure tests of our acceptance at the last judgment.— 
WlIEDON. 




LESSON XXVI. 

REVIEW LESSON. 

Reading Lesson : Matt, v, 1-20. Golden Text: Matt, vii, 20. 

[Read carefully, during the week, the text of the different lessons, and be prepared 
for such questions as the teacher, or superintendent, or pastor, may ask.] 


LESSON HYMN. 


Jesus, take all the glory! 

Thy meritorious passion 
The pardon bought, Thy mercy brought 
To us the great salvation. 


Thee gladly we acknowledge 
Our only Lord and Saviour, 

Thy name confess, Thy goodness bless, 
And triumph in thy favor. 


THE OUTLINE. 

XIV. Jesus at Jacob's Well. John iv, 1-26.—Jesus goes into Galilee, 
(1-4.) He asked water of the woman of Samaria, (6-9.) The “living 
water,” (10-15.) The woman’s conscience awakened, (16-19.) The truo 
worship of God, (20-24.) Jesus reveals himself as the Christ, (25, 26.) 

Eo. 2. J \ J / 





JESUS, THE CHRIST. 


41 


XV. Two Days with the Samaritans. Jesus Heals a Nobleman''s Son. 
John iv, 27-54.—The water-pot left, (28-30.) The principle of the spir¬ 
itual harvest, (31-38.) Preaching to the Samaritans, (39-43.) The no¬ 
bleman’s son healed, (43-54.) 

XVI. Jesus in the Synagogue at Nazareth — Dejected by his own Townsmen. 
Luke iv, 14-32.—The occasion and the text of Christ’s sermon, (14-19.) 
The sermon itself, (20-27.) The Nazarenes reject him and seek to slay 
him, (28-32.) 

XVII. A Sabbath-day in Capernaum. Luke iv, 31-44; Mark i, 21-39 ; 
Matt, viii, 14-17.—Preaching in Capernaum, (Mark i, 21, 22.) Jesus 
casts out a devil from one possessed, (Mark i, 23-28.) Heals Peter’s 
wife’s mother, (Mark i, 29-31.) Heals the sick multitudes, (Mark i, 32-34.) 

XVIII. The Sennon on the Mount. Matt, v, 1-12.—The occasion, (1, 2.) 
The beatitudes. The “poor in spirit;” “they that mourn;” “the 
meek;” “hunger and thirst after righteousness;” “the merciful;” 
“ the pure in heart; ” “ the peace-makers ; ” “ persecuted for righteous¬ 
ness’ sake,” etc. (3-12.) 

XIX. The Sermon on the Mount , ( continued .) Matt, v, 13-20.—Chris¬ 
tians as “ salt of the earth,” “ light of the world,” and “ cities set upon 
hills.” Christ came to fulfill the whole law. The religion, of scribes 
and Pharisees defective. 

XX. The Sermon on the Mount , (continued ) Matt, v, 21-48.—True 
meaning of the sixth and seventh commandments, (21-30.) The true 
law of divorce, (31, 32.) The law of oaths, (33-37.) The law of retalia¬ 
tion, (38-41.) The law of love and hatred, (42-48.) 

XXL The Sermon on the Mount, (continued .) Matt, vi, 1-8 ; 16-18.— 
Sincerity in alms, (1-4.) Sincerity in prayer, (5-8.) Sincerity in fast¬ 
ing, (16-18.) 

XXII. The Lord’s Prayer. Matt, vi, 9-15.—The preface; the six pe¬ 
titions ; the doxology. 

XXIII. The Sermon on the Mount , (continued .) Matt, vi, 19-34.— 
Treasure in heaven, (19-21.)- The single eye, (22, 23.) “Ye cannot 
serve God and mammon,” (24.) Trust in God’s providence, (25-32.) 
God’s kingdom first, (33, 34.) 

XXIV. : The Sermon on the Mount , ( continued .) Matt, vii, 1-12.—On 
judging our brother, (1-6.) Encouragement to prayer, (7-11.) The 
golden rule, (12.) 

XXV. The Sermon on the Mount , ( concluded.j Matt, vii, 13-29.— The 
strait gate and the narrow way, (13, 14.) False prophets, (15-20.) The 
final ruin of the self-deceived, (21, 22.) The final test, (24-27.) The 
authority of Christ’s preaching, (28, 29.) 


LESSON XXVII. 


JESUS CLEANSES A MAU FULL OF LEPE0SY. Matt, viii, 1-4; 
Mark i, 40-45; Luke v, 12-15. 


Reading Lesson: Psa. li. 


Golden Text: Psa. li, 7, 


LESSON HYMN. 


I am all unclean, unclean, 
Thy purity I want: 


Full of putrefying sores, 


iiij jmuerymg 

Of bruises, and of wounds, my soul 


My whole heart is sick of sin, 
And my whole head is faint: 

No. 2. 


Looks to Jesus, help implores, 
And gasps to be made whole. 



42 


JESUS, THE CHKIST. 

THE OUTLINE. . 

1. The Leprosy. —(Lev. xiii, xiv, describe the disease and contain the 
Mosaic enactments respecting it.) Special cases: Num. xii, 10 ; 2 Kings 
v ; xv, 5; 2 Chron. xxvi, 19-21, etc. The Levitical laws not designed 
simply to guard against contagion. Leprosy was made the type of sin. 1 

2. A Type of Min. —It was hereditary, and incurable by human art. 
“ The law that took notice of it, that defined it, and regulated the con¬ 
duct of its victims, could not cure it.” It was loathsome. _ Its progress 
and termination certain. The exclusion of lepers from society portends 
and symbolizes the exclusion of the impure from the city of God. Kev. 
xxi, 17. 

3. The Man in the Text. “Full of leprosy ”—Luke’s account. With 
the multitude that came down from the mountain (Matt, viii, 1, 2) it is 
possible he heard our Lord’s sermon. It is the true end of gospel preach¬ 
ing to lead sinners to cry to Jesus. This leper’s eagerness, directness. 
He is shut up to Jesus; his case is desperate; all his soul is in his 
prayer. He has but a partial faith, but it is genuine. He acts upon the 
faith he has and prays. Faith always acts. 2 

4. The Attitude of Jesus. What is signified by “ was moved with com¬ 
passion ? Why did Jesus “ touch ” the leper '( 3 What does that touch 
teach us ? The words of divine authority, “I will • be thou clean.” Ages 
before the Word had said, (compare John i, 3 and Gen. i, 3,) “Let there 
be light.” The thorough and immediate cleansing. 

5. The Directions to the Man. (See Mark i, 44, 45, and Luke v, 14,15.) 4 
Why did Jesus tell him to keep silence about the miracle and to show 
himself to the priest ? etc. 

1 Leprosy was nothing short of a living death, a corrupting of all the humors, a 
poisoning of the very springs of life; a dissolution, little by little, of the whole body, 
so that one limb after another actually decayed and. fell away. . . . The leper was 
himself a dreadful parable of death. lie bore about him the emblems of death.— 
Trench. (Compare Num. xix, 6,13,18 with Lev. xiv, 4-7.) “ The disease was spe¬ 
cially selected as being the most loathsome and incurable of all, to represent the 
effect of the defilement of sin upon the once pure and holy body of man. The leper 
was the type of one dead in sin.”— Alford. Psa. li, 7 echoes the Mosaic teachings. 
(Compare with Lev. xiv, 4, 6, 49.) 

2 No sinner can be saved till, like the leper, he realizes his absolute helplessness 
and his entire dependence on Jesus. As long as he looks to himself, or to what he 
can do, or to men and mere ordinances of the Church, he cannot be saved, for these 
outside trusts keep him away from Jesus. 

3 Each evangelist mentions this touch. It was most significant. No other would 
touch the leper that way. When the man felt the touch, he knew that Jesus was 
willing. It showed him the heart of Jesus. It strengthened the leper’s faith, and 
prepared him to receive the “ I will, be thou clean,” which followed the touch. 
This touch symbolizes to us all the relation of Jesus to sinful and suffering human¬ 
ity. He “ touches” men. “ He himself bare our sicknesses.” It was, according to 
the letter, contrary to the law to touch a leper; it would have defiled another. 
(Lev. xiii, 44r46.) “But,” as Wiiedon says, “here was a finger which could con¬ 
tract no uncleanness; impurity fled from its approach; it purified what it touched.” 
And Christians, if they would do good, must touch men. Elizabeth Fry was not 
defiled by reading the Scriptures to prisoners in Newgate jail. 

4 The reason is obvious, that the priest might pi-onouncc him clean, according to 
his office in such cases, on an unbiased judgment of the facts. —Watson. But, con¬ 
sistently with this motive, another, as Lange says, was, “Jesus wished to prevent a 
concourse of the people and enthusiastic outbursts on their part.” The man’s in¬ 
judicious expressions of gratitude quickly produced the very state of things Jesus 
sought to avoid. Mark i, 45. 

No. 2. 





























































JESUS, THE CHRIST. 


45 


LESSON XXVIII. 


THE STILLING- OF THE TEMPEST. Matt, viii, 18-27; Mark 
iv, 35-41; Luke viii, 22-25. 


Reading Lesson : Matt, viii, 1-27. 

LESSON 

Lord, whom winds and seas obey, 
Guide us through the wat’ry way ; 

In the hollow of thy hand 
Hide, and bring ns safe to land. 


Golden Text: Isa. xxvi, 3. 

HYMN. 

Jesus, let our faithful mind 
Kest, on thee alone reclined; 

Every anxious thought repress, 
Keep our souls in perfect peace. 


THE OUTLINE. 

1. The Order of Events .—The stilling of the tempest came just before 
the healing of the demoniac of Gadara, and, as most authorities say, just 
after the parables recorded in Matt. xiii. Compare Mark iv, 85. 1 

2 . The Test Applied. Matt, viii, 19, -20.—(Compare Luke ix, 57, 58.) 
lie would not follow Jesus when he saw how poor he was. Either his 
motives were selfish and unworthy, or his convictions shallow and un¬ 
stable. He was very different from Thomas. John xi, 16. We hear no 
more of him. 

3 . The Rejected Plea. Matt, viii, 21, 22.— (Compare Luke ix, 59, 60.) 
The “scribe” and this “disciple” came, it seems, just as Jesus was 
about to embark. To understand our Lord’s words aright, read Luke 
ix, 60. 2 

4. Stilling the Temped. Matt viii, 23-27; Mark iv, 35-41 ; Luke viii, 
22-25.—How did he go abroad { Mark iv, 36. Were there other boats i 
Jesus asleep 3 —the (pillow) boatman’s cushion, etc. Compare the three 
accounts, and find what is peculiar to each. What is meant by “there 
came down a storm of wind l ” 4 The dismay of the disciples, as well as 
the angry sea, rebuked. Their unbelief troubled him more than the 
storm. What impression was made upon the disciples ? Let us learn : 
When the Church has Christ on board she' need not be afraid of storms. 


1 We have in this part of tlu* history, as Alford says, “as it were a solemn pro¬ 
cession of miracles, confirming the authority with which our Lord had spoken ” in 
the Sermon on the Mount and in the parables in Matt. xiii. in the four great mir¬ 
acles grouped together in this part of our lessons we see (1) Christ’s power over 
incurable disease: (2) over the uncontrollable forces of nature; (3) over the infernal 
jlowers; (4) over death. 

2 He was a disciple in a looser sense than were Peter, Andrew, and that company. 
Luke ix, 60 shows that he was called to a closer discipleship. Jesus read his heart, 
saw his danger, and rejected his plea. Stiei: says: "This man was in actual dan¬ 
ger ot burying himself again while burying his father.” The solemn lesson for ua 
all is this: "In cases of collision and critical times of decision” we must decide for 
Christ at whatever cost. 

3 The stern in ancient ships—this form is still continued in Egypt—was much 
higher than the prow . . . m.iking a safe and sloping place where our Saviour slept 
in the storm.—M aogkegor. 

4 The lake of Galilee is at the bottom of a volcanic basin, six hundred and fifty- 
three feet below the level of the Mediterranean Sea. It is ova in shape, about four¬ 
teen miles Ion.' and seven miles wide. Luke savs the “storm came, a men." 
Macgregor describes a squall of wind on this lake that came down on him: “The 
torrent of heavy, cold air was pouring over the mountain crests into the deep caul¬ 
dron of the lake below—a headlong flood of wind, like a waterfall into the hollow. 

. . This is. no doubt, because the sea is so deep down in the world that the sun 
rarities the air in it enormously, and the wind speeding swift along meets this huge 
gap in the wav. and it tumbles do n here ii res;sLb».'.' 
v. a. 




46 


JESUS, THE CHRIST. 


LESSON XXIX. 

HEALING OP THE DEMONIACS IN THE COUNTRY OP 
THE GADARENES. Matt, viii, 28-34; Mark v, 1-20; 
Luke viii, 26-39. 

Reading Lesson: Mark v, 1-20. Golden Text: Matt, xxviii, 18. 


LESSON HYMN. 


Cast out thy foes, and let them still 
To Jesus’ name submit: 

Clothe with thy righteousness, and heal, 
And place me at thy feet 


From sin, the guilt, the power, the pain. 
Thou wilt redeem my soul; 

Lord, I believe, and not in vain, 

My iaith shall make me whole. 


THE OUTLINE. 

1. Time and Places. —They sailed from Capernaum in the afternoon, 
after the delivery of the parables recorded in Matt. xiii. (Compare Mark 
iVj 35.) Then tne storm came on; then they came to Gadara; then the 
miracle; that same evening they recrossed the lake to Capernaum. 
(Compare Matt, ix, 1.) As to Gadara, or Gerasa, see Appendix. 

2. The Demons Cast Out. Matt, viii, 28-32 ; Mark v, 2-13; Luke viii, 
27-32.—Mark and Luke mention only one demoniac—probably the fiercer 
of the two. 1 The demoniac seems to have been drawn to Jesus, and yet 
to have shrunk from him. 2 (Mark v, 6; Matt, viii, 29.) His dwell¬ 
ing- pHice and character. (Mark v, 2-5; Luke viii, 27, 29.) It seems 
that Jesus had commanded the unclean spirit to come out before the 
question of the demons—“ What have I to do with thee ? ” (Compare 
Mark v, 7-9, and Luke viii, 28, 29.) What is suggested by the words, 
“ Before the lime ? ” (See 2 Pet. ii, 4, and Jude 6.) What is intimated 
from the answer, “My name is legion?” 3 Gadara—even its swine— 
suited these devils better than “ the deep ’’—that is, hell. (Rev. ix, 1, 2, 
and xx, 1, 3, it is rendered “bottomless pit.”) A country that would 
not have Jesus was to their taste. 

3. The Demons in the Swine , and the Swine in the Sea. Matt, viii, 32 ; 
Mark v, 13; Luke viii, 32, 33.—Jesus did not command the demons to 
enter the swine. Doubtless the demons were as much astonished as the 
swine at the turn things took. 4 * 

4. Jesus Dejected. Matt, viii, 33, 34; Mark v, 14^-17; Luke viii, 34-36. 

—They had no doubt that Jesus had freed the demoniac, (Mark v, 16,) 
nor of the completeness of the miracle. (Compare Luke viii, 27 and 35.) 
But through avarice and fright (and the fright seems born of the avarice 
in great part) they beg Him to leave their country. Wesley says: 
“ They loved their swine so much better than their souls! How many 
are of the same mind ! 6 

5. A Witness Left in Gadara. Mark v, 18-20.—As to Decapolis, see 
Appendix. 


1 This idea is confirmed by the consideration that two demoniacs would not have 
been associated, unless the one had been dependent on the other.— Lange. 

2 Macgkegor (“The Rob-Roy on the Jordan”) discovered several places in this 
region, abounding in caves, that might naturally have been used for tombs. Burck- 
hardt says that there'are many tombs in the neighborhood of the ruins of Gadara 
to this day, hewn in the rock, and thus capable of affording shelter. 

3 A confused mingling of the singular and the plural, the man perhaps speaking by 
the impulse of the demons, or the principal demon speaking in the name of those 

who were under him. A full Roman legion contained nearly ten thousand men._ 

Summers. 

No. 2. 




JESUS, THE CHRIST. 


47 


4 The demons, seeing that they must go out of the man — and man’s heart is 
their favorite abode—unwilling to leave so congenial a region as Gadara, and anxious 
to keep out of “the deep,” beg to enter the swine. But they did not anticipate tho 
plunge into the sea, (the devil sometimes overreaches himself,) nor that their new¬ 
found victims would dispossess themselves so summarily. It will not do to say that 
the demons drowned the swine through revenge, for the Gadarenes were their friends. 

5 Strauss, and a few like him, object that Jesus interfered with the property of 
others! It is wearisome to reply to such stuff; as if all the swine, with “the cattle 
upon a thousand hills,” did not belong to the Lord of all! There is nothing in this 
history more needful of defense than what often occurs—the death of other swine 
by disease, (as “ hog-cholera,”) whereby their earthly owners suffer loss. Upon their 
ill-starred request that he should “depart,” Stier says: “He who does not desire 
Jesus as he is and as he acts, the Euler of hell, the Lord of nature, the Physician 
and Healer of men, may beseech him to depart, whether courteously or ungraciously, 
and have his request granted.” 


-- 

LESSON XXX. 

JESUS RAISES TO LIFE THE DAUGHTER OF JAIRUS, AND 
HEALS A SICK WOMAN ON THE WAY. Matt, ix, 
18-26; Mark v, 21-43; Luke viii, 40-56. 

Reading Lesson: Mark v, 21-43. Golden Text: 1 Cor. xv, 26. 

LESSON HYMN. 

Behold the blind their sight receive 1 I The dumb speak wonders 1 and the lame 

Behold the dead awake and live 1 | Leap like the hart, and bless his name 1 

THE OUTLINE. 

1. The Return from Gadara .—The multitude gladly receive Jesus. 
(Mark v, 21; Luke viii, 40.) It was in Capernaum. (Matt, ix, 1.) 1 

2. The Prayer of Jairus. Matt, ix, 18, 19; Mark v, 22, 23; Luke viii, 
41, 42.—Matthew condenses the story, omitting the message delivered 
on the way. 2 

3. A Diseased Woman Healed on the Way. Matt, ix, 20-22; Mark v, 
24-34; Luke viii, 43-48.—The sad condition of this poor woman; a 
chronic affliction ; health and money gone, and out of hope of her doc¬ 
tors. She gave striking evidence of delicacy, modesty, and faith. 3 Jesus 
shows his overflowing grace in working this miracle while on his way to 
work a greater. How gentle and compassionate his treatment of this 
modest, shrinking woman, who must, nevertheless, acknowledge what 
God had done for her! How different her “touch” of faith from the 
jostling of the thronging multitude! 4 

4. The Message from the Ruler's House. Mark v, 35, 36; Luke viii, 
49, 50.—How timely for Jairus that the miracle just preceded the mes¬ 
sage ! Note the promptness and tenderness of Jesus in strengthening 
and cheering his faith. (Mark v, 36.) 

5. Hot Dead, hut Sleepeth. Matt, ix, 24; Mark v, 38-40; Luke viii, 
52, 53.—(Compare John xi, 11, 14. 5 ) How calm Jesus is in the midst of 
the uproar of dissonant sounds—instrumental and vocal—of the hired 
mourners! 

6. The Child Raised from the Dead. Matt, ix, 25, 26; Mark v 40-43; 
Luke viii, 51-56.—The hired mourners put out. 6 Mark gives the very 
words, “ Talitha cumi,” as if he had said, “ Little lamb, arise ! ” 7 . W liy 
did he enjoin silence? Was the injunction observed? Matt, ix, 26. 
How encouragingly to poor sinners this group^ of miracles illustrates the 
almighty power and the infinite grace of the Saviour of us all ! 

No. 2. 4 



48 


JESUS, THE CHRIST. 


1 It is, perhaps, impossible to determine exactly the order of events; but, as neither 
Mark nor Luke say that Jairus came immediately upon the landing of Jesus, 
(though this seems to be intimated,) the events recorded in Matt, ix, 1-18, may 
have occurred between the landing and the coming of Jairus. Ilad a chronological 
harmony been necessary, or specially important, the evangelists would have given it 
to us. 

2 “Even now dead,” (Matthew’s statement,) means in a dying condition, for Mark 
says, “ lieth at the point of death,” and Luke, “ she lay a dying.” A father so ex¬ 
cited and distressed would naturally repeat his statements, varying them with his 
alternations of hope and fear. 

3 The disease of the woman rendered her [ceremonially] unclean by the law, 
(Lev. xv, 25,) and doomed her to keep separate from others; and the delicacy of her 
complaint prevented her from making a declaration of her case.— Watson. There 
was a mixture of superstition in the feeling with which she touched the garment of 
Jesus, (rather, the tassels of threads that hung from each of the four corners of his 
upper garment, Num. xv, 38, 39; Deut. xxii, 12;) but her faith -was so sincere and 
earnest that all this was overlooked and she was blessed. There is encouragement 
here for us all. 

4 It is even thus in his Church. Many “throng” Christ; his in name; near to 
him outwardly; in actual contact with the sacraments and ordinances of his Church, 
yet not touching him, because not drawing nigh in faith, not looking for, and there¬ 
fore not obtaining, life and healing from him, and through these. —Trench. 

6 One writer says : “An impostor would have used every effort to convince them 
that she was really dead, in order to set off to the best advantage the wonder of the 
miracle.” 

6 There was to be no funeral lamentations—these mourners might go their ways. 
Nor had these people the right spirit and temper to be witnesses of so holy and 
awful a mystery as the raising of the dead child. 

7 Telah in Hebrew means a lamb. It is used as a term of endearment for a child. 
—Summers. 


LESSON XXXI. 


HEALING OF THE PARALYTIC, Matt, ix, 1-8; Mark ii, 

1-12; Luke v, 17-26. 

Reading Lesson : Psa. ciii. Golden Text: Psa. ciii, 2, 3. 


LESSON HYMN. 


Jesus, thy far-extended fame 
My drooping soul exults to hear; 
Thy name, thy all-restoring name, 
Is music in a sinner’s ear. 


Wouldst thou the body’s health restore, 
And not regard the sin-sick soul? 

The sin-sick soul thou lov’st much more, 
And surely thou wilt make it whole. 


THE OUTLINE. 

1. The Occasion. Matt, ix, 1 ; Mark ii, 1, 2; Luke v, 17.—When and 
where was the miracle performed? What was Jesus doing at that time ? 
Who were present, and from what regions? What was the spiritual 
character of the occasion? Luke v, 17. 1 

2. The Paralytic Brought to Jesus. Matt, ix, 2; Mark ii, 3, 4: Luke v, 
18, 19. —What was the matter with him? 2 Did they first try to ap¬ 
proach Jesus in the usual way? Luke v, 18. Describe the method they 
adopted. 3 

3. His Sins Forgiven. Matt, ix, 2-5; Mark ii, 5-9; Luke v, 20-23.— 
What is meant by their faith ? How did the man show his faith ? 4 
What was the first word of Jesus? Matt, ix, 2. (Compare Matt, ix, 22.) 
What was the next thing Jesus said? (Compare the three accounts.) 
What impression did these words make on the critical scribes and 
Pharisees? If Jesus was only a man they were right. It is God’s pre- 
rogative to forgive. 8o the Jews reasoned on another occasion. The 




JESUS, THE CHRIST. 


49 


man knew that he was forgiven then and there. 5 (Compare Rom. v 1-5 • 
viii, 15, 16 ; Gal. iv, 6, etc.) 

4. The Palsy Healed. Matt, ix, 6, 7 ; Mark ii, 10, 11; Luke v, 24, 25. 
—Why does he work this miracle, so far as his critics were concerned? 6 
His reading of their thoughts is as superhuman as the miracle of healing. 
(Compare 1 Sam. xv, 7; 1 Kings viii, 39 ; Jer. xvii, 10; Acts i, 24, etc!) 

5. The Impression. Upon the people—upon the man himself. 

(J. The Lessons to Us. We are to bring our friends to Jesus. We are 
to use all possible means. Sin is worse than disease. 7 


1 The Pharisees, scribes, and “doctors of the law,” representing Galilee, Judea, and 
the city of Jerusalem, might have been healed of even their sins but for their obsti¬ 
nate unbelief. As to the time, neither Mark nor Luke are definite, gome think 
that Matt, ix, 1 belongs to the preceding chapter, and that it does not indicate that 
the paralytic was healed soon after the return from Gadara. The precise time can¬ 
not be determined. 

2 Paralysis, it seems—a disease attended with loss of voluntary motion, sometimes 
affecting the whole body—(as in this case we may suppose,) and sometimes attended 
with great suffering, (Matt, viii, 6.) In such a case as this death generally followed 
soon. 

3 Their houses were generally but one story, with tile-covered flat roofs, with a 
narrow staircase on the outside running to the top. Matt, xxiv, 17, assumes the 
existence of such stairways. 

4 They show their faith by what they were willing to do to get their friend to 
Jesus; he by what he was willing to undergo. If we remember the nervousness 
and timidity of sick and helpless people we will see in this man a strong and per¬ 
sistent faith to willingly submit himself to the hazards of the strange route by 
which he was brought to Jesus. 

5 The absolving words are not ablative only—no mere desh-e that so it might be— 
but declaratory that so it was; the man's sinsreere forgiven. . . . Even as the words 
were spoken, there was shed abroad in his heart the sense of forgiveness and rec¬ 
onciliation with God; for, indeed, God’s justification of a sinner is not merely a 
word spoken about him, but to him and in him.— Trf.ncii. 

6 The question is not as to whether it was easier to forgive than to heal, but to 
claim to fox-give. The claim of healing the body was easily tested by their senses, 
lie does that, and so shows that he has also “power on earth to forgive sins.” The 
miracle of healing justified his words of absolution. Only God could heal; only 
God could foi-give. 

7 The by-standers might have been surpi-ised at the first accost of Jesus to the 
paralytic man. It was not “ Take up thy bed and walk ; ” but, “Thy sins be forgiven 
thee.” He goes deeper than the outward evil, down to the evil, the root of all evil— 
properly the only evil— sin. He read in that sufferer's heart a deeper wish than 
appeared in the outward act; the consequences of a burden worse than palsy; the 
longing for a rest moi'e profound than release from pain—the desire to be healed of 
guilt.— F. W. Robertson. How many so-called philosophei-s px-opose and attempt 
to reverse the divine method and begin first of all to cure huixaanity by working 
upon the outside! 


LESSON XXXII. 

JESUS EATING WITH PUBLICANS AND SINNERS. Matt, 
ix, 9-17; Mark ii, 13—22; Luke v, 27-39. 

Heading Lesson: Luke v, 16-30. < Golden Text: Mark ii, 17. 


LESSON HYMN. 


The vile, the lost—he calls to them ; 

“ Ye trembling souls, .appear! 

The righteous in their own esteem 
Have no acceptance hei-e. 


“Approach, ye pool’, nor dare refuse 
The banquet spread for you;” 
Dear Savi uxr, this is welcome news! 
Then I may venture too. 





50 JESUS, THE CHRIST. 

THE OUTLINE. 

1. The Publican (Jailed to be an Apostle. Matt, ix, 9 ; Mark ii, 14; Luke 
v, 27, 28.—The time, just after the miracle considered in our last lesson. 
The place, Mark ii,' 13. What was Matthew’s business? What was 
generally thought of this class of men? 1 2 As to what Matthew surren¬ 
dered, see Luke v, 28. He uses few words in giving the history of his 
call to be an apostle, and omits his name in the paragraph that follows. 
Matt, ix, 9, 10, etc. Note the promptness of his obedience. 

2. The Pharisees Scandalized. Matt, ix, 10, 11; Mark ii, 15, 16; Luke 
v, 29, 30.—Matthew and Levi identical. The feast: where? What com¬ 
pany ? The murmuring of the sanctimonious ones. Compare Luke xv, 2. 
What is meant by “ their scribes and Pharisees ?” 2 

3. Pharisaism Rebuked. Matt, ix, 12,13; Mark ii, 16 ; Luke v, 31, 32. 
—They censured Jesus for doing the very thing he came into the world 
to do, “ To seek and to save that which was lost.” He did not say his 
critics were good, only that they claimed to be. Had he not come to 
save sinners he would not have come at all. What is taught by Matt, 
ix, 13 ? Compare Hosea vi, 6. 

4 . The Disciples of John Perplexed. Matt, ix, 14, 15; Mark ii, 18-20; 
Luke v, 33-35.—No doubt the Pharisees were at the bottom of these 
questions, seeking to undermine the influence of Jesus with John’s dis¬ 
ciples. What lessons are we to learn from our Lord’s answer to their 
implied censures? 3 To what does Jesus refer in the words, “ when the 
bridegroom shall be taken away ? ” 

5. The Old. and the New. Matt, ix, 16, 17; Mark ii, 21, 22; Luke v, 
36-39.—Explain the natural sense in these illustrations. “New”—un- 
f'ulled—cloth tears out the old; dry and hard skin bottles burst when fer¬ 
mentation sets in. How do these illustrations apply to the discussions 
that go before ? What general lessons do they teach us ? 4 


1 In chap, x, 3 Matthew calls himself “the publican." The publicans were Ro¬ 
man tax-gatherers, ami. as such, generally despised. He was in his office and at his 
business when called. Booths were erected on roads, rivers, and lakes, at conven¬ 
ient places, for these officers. The Capernaum office was a paying one, fi.r the 
place was then prosperous and the center of a large trade. Watson says: “The 
promptitude of his obedience is to be remarked, and especially knowing, as he did, 
that the call implied the entire sacrifice of worldly gain.’’ “ No doubt," says Donne, 
“but he often returned to the settling of his office and the rectifying of his accounts." 
A call to preach would not justify unadjusted accounts and unsatisfied debts. 

2 These Pharisees—separatists in feeling as well as in name—were not there: not 
they. They regarded it as unprofessional and disgraceful for a religious teacher to 
be found in such a company. Their murmurings and criticisms perplexed the 
dis-iples. 

3 Formalism fasts by the almanac; true piety, when there is an appropriate oc¬ 
casion. At.fokh says: “ It is remarkable how uniformly a strict attention to arti¬ 
ficial and prescribed fasts accompanies a hankering after the hybrid ceremonial sys¬ 
tem of Rome." 

4 The new wine is the symbol of the new dispensation of joy: so the truth is 
again illustrated that new Christianity, with its living spirit, cannot afford to remain 
enveloped in the old skin of ascetic Judaism. And this is the answer to the dis¬ 
ciples of John [and of the Pharisees], who wonder at the new fashion of Christ’s 
disciples, who do not disfigure their faces, according to the old custom, with much 
fasting.—W iiedon. There was to be nothing incongruous in the gospel dispensation. 




JESUS, THE CHRIST. 


51 


LESSON XXXIII. 

JESUS TEACHING, PREACHING, HEALING—HIS COMPAS¬ 
SION ON THE MULTITUDE-THE PLENTEOUS 
HAS VEST, Matt, ix, 27-38, 

Reading Lesson: 2 Cor. v. Golden Text: Matt, ix, 30. 


LESSON HYMN. 


Lord of the harvest, hear 
Thy needy servants 1 cry; 
Answer our faith’s effectual prayer 
And all our wants supply. 


On thee we humbly wait, 

Our wants are in thy view; 
The harvest truly, Lord, is great, 
The laborers are few! 


THE OUTLINE. 

!• Jesus Opens the Eyes of Two Blind Men. Verses 27-31.—What did 
this miracle immediately follow? Verses 23-27. 1 As to the title, “ Son 
of David,” compare Isa. xi, 1; Jer. xxiii, 5; Matt, xii, 23 ; xxi, 9; 
xxii, 45. Why did Jesus go into the house before granting their re¬ 
quest? Compare verse 30. What lesson is taught us in verse 29? 
Disobedience of the two men. 2 

2. Healing the Dumb Demoniac. Verses 32-34.—Not the same as the 
case recorded in Matt, xii, 22. This dumbness was caused by the 
demon ; that recorded in Mark vi, 32, was a natural defect. Casting out 
demons was recognized as a divine work—above the power of prophets. 
Hence wliat is recorded in verse 33. As to the blasphemous subterfuge 
by which the Pharisees pretended to explain the miracle, compare Matt, 
xii, 24; Mark iii, 22-30; Luke xi, 15. The history shows how closely 
his miracles were scrutinized. 

3. The Unwritten History. Verse 35.—We have here the intimation 
of, perhaps, several months of divine teaching and working. 

4. Our Lord's Compassion on the Multitude. Verse 36.—The condition 
of men without the Gospel. The feeling of Jesus in view of these things. 
To estimate aright Christ’s compassion, we must understand man’s ruin 
in sin, as well as the holiness, and knowledge, and love of Jesus. How 
did Jesus manifest his compassion ? 3 

5. The Plenteous Harvest. Verses 37,38.—The saving of this multi¬ 
tude a “harvest.” How was it “plenteous” then? Now? What is 
included in the term “laborers?” In what sense were they then few? 
Now ? Only consider the heathen world. What is the duty of the 
Church in view of these things? Verse 38. 4 The one work of the 
Church. 2 Cor. vi, 1. The ground of the Church’s hope and the inspi¬ 
ration of her labors—there is a “ Lord of the harvest.” In this soul¬ 
harvesting God is infinitely more concerned than the best man can be. 
Read Gal. vi, 7-10; 1 Cor. xv, 58. 

1 This may mean when Jesus left the section of country in which Jairus lived, for, 
as Alford says, verse 26 “has generalized the locality, and implies some pause of 
time.” 

2 Jesus sought to prevent and allay the popular excitement, which soon after 
reached such a point that the people tried to make him a king by force. (See John 
vi. 15.) “No doubt,” says Alford, “the two men were guilty of an act of dis¬ 
obedience in thus breaking the Lord’s solemn injunction, for obedience is better than 
sacrifice; the humble observance of the word of the Lord than the most laborious 
and widespread will-worship after man’s own mind and invention.” 

3 The Greek word rendered “ compassion ” expresses that commotion or yearning 
of the bowels which accompanies profound emotion. It is particularly descriptive 
of intense maternal love,yearning over a suffering child. The distinctive charac- 

No. 2. 




52 


JESUS, THE CHRIST. 


teristic of the compassion of Jesus is this—it is excited by the contemplation of hu¬ 
man sin. If we would understand the depths of his compassion we must under¬ 
stand what sin is and what it has done. And it was all open to him—at one glance 
he saw it all—its degradation and its ruin. His entire manifestation among men is 
the expression of his compassion. 

4 It is God’s work to “send forth laborers;” Christ makes ministers.fEph. iv, 11:) 
the office is of his appointing, the qualifications of his working, the call of his giv¬ 
ing. They will not be owned nor paid as laborers, that run without their errand, ' 
unqualified, uncalled.— Henry. 


LESSON XXXIV. 

THE CHOOSING AND SENDING OUT OF THE TWELVE 
APOSTLES. Matt, x, 1-23. (Compare Mark iii, 13-19; 
Luke vi, 12-16; ix, 1-6.) 

Reading Lesson • Eph. iv. Golden Text: Rev. ii, 7. 


LESSON HYMN. 


Let Zion’s watchmen all awake, 

And take th’ alarm they give; 

Now let them from the mouth of God 
Their awful charge receive. 


’Tis not a cause of small import 
The pastor’s care demands; 

But what might fill an angel’s heart, 
And fill’d a Saviour’s hands. 


THE OUTLINE. 

1* Choosing the Twelve. —The choosing preceded by miracles, Mark 
iii, 1-12. Where and how Jesus spent the night preceding the appoint¬ 
ing of the twelve, Mark iii, 13 ; Luke vi, 12. From what class were the 
apostles chosen ? Luke vi, 13. The work they were to do, Mark iii, 14. 
The power to work miracles, Matt, x, i; Mark iii, 15; Luke ix, 1, 2. 
They have had no successors. The title of “ apostles ” distinctively 
appropriate to them. Eph. ii, 20; iv, 11; Rev. xxi, 14. 1 * 

2* Catalogues of the Twelve. (See p. 53 and Appendix.) 

3. Directions for their Present Journey. Matt, x, 5-12 ; Luke ix, 1-4. 
—Sent to the “lost sheep ” only. Israel often compared to a flock, and, 
for their perverseness, to wandering sheep. See Psa. xcv, 7; c, 3 ; Jer. 
xxiii, 1-4; Ezek. xxxiv, etc. Why not now to the Samaritans and Gen¬ 
tiles ? Compare Luke xxiv, 49, and Acts i, 7, 8; ii, 1-4. Their text, 
Matt, x, 7. Why were they to give fully? Why were they not to 
provide for themselves on their apostolic journeys ? What Christian 
duty and privilege is indicated Matt, x, 8-10 ? Their conduct when vis¬ 
iting a place. 3 

4. A Savor of Life or of Death. Matt, x, 13-15. 3 —Blessing for the 
worthy; condemnation for the unworthy, the unbelieving. (Compare 
John ix, 39 ; 2 Cor. ii, 15,16.) 

5. Wise as Serpents , Harmless as Doves. Matt, x, 16-20.—Verse 17 
shows that they were going among men who had more of the serpent 
than of the dove nature. 4 The predictions of verses 17,18 often fulfilled. 
Compare Acts v ; xii, 1; xxii, 19; xxiv, 19-23: 2 Cor. xi, 19-33 : 2 Tim. 
i, 12, etc. 

6. u He that Endureth to the End shall he Saved.” Matt, x, 21-23.—■ 
(Compare Rev. ii, 7.) Verse 23 refers to the destruction of Jerusalem. 

1 Apostle, one sent; from apost<llo, to send away. The word rendered ordained 

means 6imply appointed; there is no intimation of any ceremonial imposition of 

hands, etc. 

No. 2. 





JESUS, THE CHRIST. 


53 


Catalogues of the Apostles. 

The following statement and table from Whedon will be useful. “By a careful 
tomparison of the four different apostolic catalogues given by the narrators, we 
shall find them divisible, as below, by parallel lines, into three classes; each class 
being headed by the same name, and each class including the same names, but with 
the lower names in each class variously ranged:— 



Matt, x, 2-4. 

Mark iii, 16-19. 

Luke vi, 14-16. 

Acts i, 13. 

1 

Simon Peter. 

Simon Peter. 

Simon Peter. 

Peter. 

2 

Andrew, h i s 
brother. 

.James. 

Andrew. 

James. 

8 

James, son of 
Zebedee. 

John. 

James. 

John. 

4 

J o 1) n , his 
brother. 

Andrew. 

John. 

Andrew. 

5 

Philip. 

Philip. 

Philip. 

Philip. 

Thomas. 

6 

Bartholomew. 

Bartholomew. 

Bartholomew. 

7 

Thomas. 

Matthew. 

Matthew. 

Bartholomew. 

8 

Matthew. 

Thomas. 

Thomas. 

Matthew. 

9 

James, son of 
Alpheus. 

James. 

James. 

James. 

10 

Lebbeus-Thad¬ 

deus. 

Thaddeus. 

Simon Zelotes. 

Simon Zelotes. 

11 

Simon, the Ca- 
naanite. 

Simon. 

Judas, bro. of James. 

Judas, brother 
of James. 

12 

Judas Iscariot. 

Judas Iscariot. 

Judas Iscariot. 



Judas, called the brother of James, is the same as Lebbeus-Thaddeus, the “Judas, 
not Iscariot,” mentioned John xiv, 22. 

2 There abide —The sense seems to be, that they were not to go gadding about, 
wasting their precious time in aimless, frivolous visiting. This has no bearing on 
true pastoral visiting from house to house. (Compare Acts xx, 20.) 

3 The Jews thought the land of Israel so peculiarly holy that when they came 
from any heathen country they stopped at the borders and shook, or wiped, off the 
dust of it from their feet, that the holy land might not be polluted with it. Therefore 
the action enjoined (verse 14) was a lively intimation that those Jews who had 
rejected the Gospel were holy no longer, but were on a level with heathens and 
idolaters.—W esley. 

4 There is a beauty in this saying which is seldom observed. The serpent is repre¬ 
sented as being prudent to excess, being full of cunning, (Gen. iii, 1; 2 Cor. xi, 8;) 
and the dove is simple even to stupidity, (Hos. vii, 11.) But Jesus Christ corrects 
here the cunning of the serpent by the simplicity of the dove, and the too great 
simplicity of the dove by the cunning of the serpent.— Clarke. 

-- 


LESSON XXXV. 

OUR LORD’S DISCOURSE TO THE TWELVE APOSTLES UPON 
THEIR TRIAL MISSION—(Continued.)—Matt, x, 24-42. 

Reading Lesson : Matt, x, 24-42. Golden Text: Matt, x, 37. 


LESSON HYMN. 


Though troubles assail, 

And dangers affright, 
Though friends should all fail, 
And foes all unite, 


Yet one thing secures us, 
Whatever betide; 

The promise assures us, 
The Lord will provide. 


THE OUTLINE. 

1. “Fear than not Cherefore .” Verses 24-28. 1 —Why should Christ’s 
disciples not be surprised at persecution and contumely? Verses 24, 25. 

No. i. 




























54 


JESUS, THE CHRIST. 


(Compare Matt, ix, 34—this libel had just been uttered.) By what con¬ 
siderations does Jesus exhort them to holy boldness in preaching the 
Gospel? Verses 26-28. 2 

2. “The very hairs of your head are all numbered Verses 29-31.— 
One farthing was about half a cent. The argument is from the weaker 
to the stronger reason—from God’s care of little sparrows worth one 
fourth of a cent apiece , to his care of Christian men and women, whose 
redemption cost so great a price. How false and absurd and impious 
are Pope’s lines in which he describes the Deity as one who 

Sees with equal eyes, as God of all, 

A hero perish, or a sparrow fall. 

(See 1 Pet. i, 18,19.) Show how verses 29-31 enforce the exhortation in 
verse 28. 

3. Confessing Christ. Verses 32, 33.—(Compare Mark viii, 38.) As in 
Matt, vii, 21-23, Christ represents himself as the final Judge of men. 

4. He thatfindeth his life shall lose it. Verses 34-39.—The Gospel the 
occasion, by reason of the perversity of men, of persecution—not the 
cause. Verses 34^36. These things all came to pass. The Gospel occa¬ 
sions divisions now. Christ demands man’s entire devotion—his su¬ 
preme love. Verses 37, 38. (Compare Luke ix, 59-62.) We must die for 
Christ if need be. Verse 39. 3 Only a divine person can make such a 
demand upon men. 

5. Christ Identifies Himself with His People. Verses 40-42.—Their 
good fortune and their evil fortune he shares. He counts a cup of cold 
water given to the least one of them all, as given to himself. (Compare 
Matt, xix, 28; Luke xxii, 28-30, etc.) 

1 These sayings of our Lord set forth the “ position, duties, encouragements, and 
final reward” not only of “the twelve,” but of all his disciples to the end of time. 

2 The Lord does not say kill both soul and body. To destroy is not to kill, still 
less to annihilate, but to ruin. Our Lord’s words teach not the dismissal of tho 
soul from existence , but its catastrophe and ruin in existence. — Whedon. 

3 The whole argument is condensed in this verse into a few startling words. To 
seek what men call life at the expense of truth is to lose the true life; to lose, if 
need be, what men call life for the truth’s sake, is to find the true life. It is un¬ 
speakably better to die for Christ than to be false to him. 


♦> 


LESSON XXXVI. 


INQUIRIES OP JOHN THE BAPTIST—A PERVERSE GEN 
ERATION, Matt, xi, 1-19. (Compare Luke vii, 11-35.) 

Reading Lesson: Luke vii, 11-35. Golden Text: Matt, xi, 15 


LESSON HYMN. 


O believe the record true, 

God to you his Son hath given; 
Ye may now be happy too; 

Find*on earth the life of heaven: 


Live the life of heaven above, 

All the life of glorious love: 
Bless’d in Christ this moment be, 
Bless’d to all eternity 1 


THE OUTLINE. 

1. John's Inquiry of Jesus. Verses 1-3.—(Compare Luke vii, 19-23.) 
The immediate occasion of John’s sending his disciples to Jesus. Luke 
vii, 11-16. As to the occasion and termination of the Baptist’s impris¬ 
onment, compare Matt, xiv, 3-11; Mark vi, 14-29. 1 What is the pur¬ 
port of John’s inquiry? 2 

No. 2. 





JESUS, THE CHRIST. 


55 


2. The Answer of Jesus. Verses 4-6.— (Compare Luke vii, 21-23.) 
John’s disciples saw many of the evidences of the true Messiahship of 
Jesus which they were to report. (See Luke vii, 21.) Jesus emphasizes 
the evidence of his Messianic character that is furnished by his preaching 
the Gospel to the poor. (Compare Isa. lxi, 1 ; xxix, 19,*etc.) What is 
meant by his closing word to John through his disciples? Matt, xi, 6. 3 

3. Christ's Estimate of John. Verses 7-15. — (Compare Luke vii, 
24-30 ; ) What is the meaning of verses 7, 8? 4 (Compare verse 10 with 
Mai. iv, 5.) How was John greater than the prophets and less than the 
least Christian ? What is meant by “ the kingdom of heaven suffereth 
violence ? ” 5 

4. A Perverse Generation. Verses 16-19. — (Compare Luke vii, 31-35.) 
Luke vii, 29, 30 shows the difference in the attitude of the poor people, 
and of the Pharisees and lawyers, to John’s ministry. Show wherein 
the illustrations in verses 16, 17 suited the case of those Jews who re¬ 
jected both John and Jesus. What was their pretense in each case? 
What is meant by the phrase, “ Wisdom is justified of her children? ” 6 

1 He was in the prison of Machaerus, in Perea, east of the Dead Sea. How long 
he had been imprisoned when his disciples brought to him these reports of Christ’s 
wonderful miracles, we know not. 

2 Some think that John sent these disciples to Jesus for the sake of satisfying their 
doubts; others say, for the sake of satisfying his own. Perhaps both views are 
true. Shut up in the prison, in enforced idleness, and in the power of a wicked and 
cruel king, it was natural that he should be tempted, and human that his tempta¬ 
tions should trouble him. He, as well as his disciples, needed reassuring. Our 
Lord’s words are suited both to John and his disciples. 

3 Many who followed Jesus at the first were “offended,” stumbled at his obscure 
appearance, and the spiritual character of his kingdom. It is literally, will “ not bo 
stumbled." A skandalon is the trigger of a trap. Summers says, “It is applied 
metaphorically to any thing that has a tendency to keep men from becoming Chris¬ 
tians.” (Compare Matt, xviii, 7; Luke xvii, 1; Korn, ix, 33, etc.) The verb is used 
in a similar way. 

4 Plainly the purpose of Christ was to exalt John the Baptist. The fickle crowd 
was already forgetting the great preacher of repentance. Jesus brings him back to 
their minds. On the illustrations in verses 7. 8 Lange says: “Under the first 
simile Christ shows that John was not wavering in his faith; in the second, he 
shows that he had not dispatched his embassy through selfishness or cowardly fear 
of his life.” Though Jesus sets John above all the prophets, the humblest Chris¬ 
tian who lives after the crucifixion, the resurrection, the ascension, and the Pente¬ 
cost, knows more of redemption accomplished than did the greatest of the prophets. 

5 The allusion is to the vast crowds that were baptized by John. . . . They may 
have mistaken the nature of that kingdom, but when John announced it in the 
popular style of his ministry, they were ready to “rush into it” and “take it as by 
violence.”— Summers. 

6 John’s asceticism they called hypocrisy or mania, “ He hath a devil;” the socia¬ 
bility of Jesus they sneered at as unprofessional. They repented truly under the 
ministry of neither. A few wise ones heard, heeded, and were saved. 

-- 


LESSON XXXVII. 

THE IMPENITENT CITIES-EEST FOE THE WEARY. 


Matt, xi, 

Reading Lesson : Matt. xi. 

LESSON 

Let earth no more my heart divide; 

With Christ may I be crucified; 

To thee with my whole hoart aspire: 

No. 2. 


20-30. 

Golden Text: Matt, v, 5. 

HYMN. 

Dead to the world and all its toys, 
Its idle pomp, and fading joys, 

Be thou alone my one desire 1 





56 


JESUS, THE CHRIST. 


THE OUTLINE. 

1. Review of Last Lesson. —What had John the Baptist, through ins 
disciples, asked ? What answer did Jesus send? What estimate did 
Jesus put upon the office and character of John ? How did he reprove 
the perversity of that generation? How had the people shown them¬ 
selves to be like perverse children ? 

2» The Impenitent Cities. Verses 20-24.—(Compare Luke x, 10-16.) 
Give some account of Ckorazin, Bethsaida, Capernaum, Tyre, and Sidon. 
(See Appendix.) Why is Capernaum said to have been “exalted to 
heaven?” Show how these “woes” and comparisons illustrate the 
principle that obligation is measured by privilege, and that the penalty 
of disobedience is in proportion to the light that is despised, flow do 
our Lord’s words demolish the “fatalism theory ?” By showing that 
their destinies might have been , had they wished it , otherwise than they 
were. 

3. God's Ways Revealed unto Babes. Verses 25, 26.—(Compare Luke 
x, 21, 22.) Show how the salvation that Christ brings must of necessity 
be hid from such as count themselves “ wise and prudent,” and are, 
therefore, self-satisfied. What is meant by “babes” here? 1 

4. Rest for the Weary. Verses 27-30.—(Compare verse 27, and John 
xiv, 1.) To use such terms Jesus Christ must be God. Verse 27 affirms 
of Jesus omnipotence and omniscience. (Compare Matt, xxviii, 18.) 
Show how verse 27 is the ground and security of the invitation that fol¬ 
lows. 2 Show the individualizing force of the invitation includes all 
and singles out each. The condition and method, (verse 29,) taking 
Christ’s yoke, learning of him, to be “like him.” Epli. iv, 2. What is 
meant by “ rest? ” 3 Show how verse 30 expresses a truth of Christian 
experience. So sang the psalmist, “ Thy statutes have been my song in 
the house of my pilgrimage.” To those who are like Jesus, obligation 
is a privilege, duty a delight. 


1 The hiding from the wise and the revealing unto babes are closely connected 
together. It required child-like submission and devotion to receive the communi¬ 
cations of the higher source, and, therefore, none could receive it but such as, like 
children in need of higher light, yielded themselves up to the divine illumination; 
and. for the same reason, those'whose imagined wisdom satisfied them, because 
they were devoid of child-like submission could not receive the divine communi¬ 
cations.—N eandek. 

2 Here is the true and final answer to John’s question, “ Art thou He that should 
come?” “Jesus now stands,” as Whedon says, “as in the center of a laboring, 
laden, oppressed world, and sends his piercing, mellow, tender voice to all the suf¬ 
fering sons of sorrow to escape all bondage by entering his bonds. . . . The yoke of 
Christ is freedom. The service of God is the highest and truest liberty.” 

3 There are two deep principles in nature in apparent contradiction—one, aspira¬ 
tion after perfection ; the other, the longing after repose. In the harmony of these 
lies the rest of the soul of man. ... In the performance of duty, in meekness, in 
trust in God, is our rest—our only rest. It is not in understanding a set of doc¬ 
trines, not in an outward comprehension of the “scheme of salvation,” that rest and 
peace are found, but ir. taking up, in all lowliness and meekness, the yoke of the 
Lord Jesus Christ.—F. W. Eobeetson. 

No. 2. 



I 


JESUS, THE CHRIST. 57 


LESSON XXXVIII. 

JESUS SHOWS HIMSELF LORD OF THE SABBATH. Matt, 
xii, 1-21.—(Compare Mark ii, 23-iii, 6; Luke vi, 1-12.) 

Reading Lesson: Matt, xii, 1-30. Golden Text: Mark ii, 28. 

LESSON HYMN. 

Thou seest me deaf to thy command, I Bid me stretch out my wither’d hand, 
Open, O Lord, my ear: | And lift it up in prayer. 

THE OUTLINE. 

1. The Son of Man is Lord even of the Sabbath-day. Matt, xii, 1-9.— 
(Compare Mark ii, 23-28 ; Luke vi, 1-5.) The time. Luke vi, l. 1 
Husking the barley or wheat. Same verse. As to the Mosaic law al¬ 
lowing this, see Deut. xxiii, 25. The Pharisees seem to have been 
“ dogging” his steps, probably to see if he would walk “ a yard beyond 
a Sabbath-day’s journey.” Matt, xii, 2. They complain to the disci¬ 
ples (Luke vi, 2) and to Jesus, (Matt, xii, 2; Mark ii, 24.) His answer 
from David’s conduct, who was a great saint with them. (Compare his 
words with 1 Sam. xxi, 6.) The case of the priests. (Compare Matt, 
xii, 5 ; Lev. xxiv, 5-9 ; and Num. xxviii, 9; also John vii, 22.) His own 
authority. Matt, xii, 6-8. 2 How did he show them that they did not 
understand the divine purpose in the appointment of the Sabbath? 
Mark ii, 27, 28. 

2. It is Lawful to Do Well on the Sabbath-day. Matt, xii, 10-13.— 
(Compare Mark iii, 1-5; Luke vi, 6-10.) A different occasion. Luke 
vi, 6. The case of the afflicted man. The suspicion and malice of the 
Pharisees. Mark iii, 2; Matt, xii, 10; Luke vi, 7. The man called to 
“stand forth in the midst.” Why? Jesus answers their questions— 
particularly their thoughts—with questions of his own. Mark iii, 4; 
Matt, xii, 11, 12. Their obdurate silence. The “anger” of Jesus. 3 
The seemingly impossible command. The faith that was in the effort 
to obey. 

3. The Counsel with the Herodians. Matt, xii, 14; Mark iii, 6; Luke 
vi. 11.—The Pharisees were bitterly hostile to the Herodians—the Ro¬ 
man party sustaining Herod, Rome’s appointee. But they hated Jesus 
more. 

4. Jesus Pictured by Isaiah. Matt, xii, 15-21. 


144 The second Sabbath after the first.” The word is deuteroproton , literally, 
second-first. Wesley renders it thus: “On the first Sabbath after the second day 
of unleavened bread.” 

2 Our blessed Lord asserts his right: 1. To interpret the law of the Sabbath; 
2. To alter or modify it as he pleased; 3. To alter the time of its observance, which 
he afterward did, through his apostles, from the seventh to the first day of the 
week.—W atson. 

3 Of this “anger” Olshattsen says: “A sorrowful sympathizing is not at all a 
contradiction. It i9 only in sinful man that boiling rage stilles the more gentle feel¬ 
ings of sorrow and sympathizing grief. In our Redeemer, as in the heart of God, 
the glow of anger is Identical with love; while he hates sin, he has mercy on the 
Binner.” 

No. 2. 



58 


JESUS, THE CHRIST. 


LESSON XXXIX. 


REVIEW LESSON. 

Reading Lesson: John i, 1-18. Golden Text: John i, 14. 

[Read carefully during the week the text of the different lessons, and be prepared 
for such questions as the teacher, or superintendent, or pastor, may ask.] 


LESSON HYMN. 


O come, and dwell in me, 
Spirit of power within: 
And bring the glorious liberty 
From sorrow, fear, and sin I 


This inward, dire disease, 
Spirit of health, remove, 
Spirit of finish’d holiness, 
Spirit of perfect love. 


THE OUTLINE. 

XXVII. Christ Cleanses a Man full of Leprosy. Matt, viii, 1-4; Mark 
i, 40-45; Luke v, 12-15.—Leprosy a type of sm. The conduct of the 
man in the text. The attitude of Jesus. 

XXVIII. The Stilling of the Tempest. Matt, viii, 18-27; Mark iv, 
35-41; Luke viii, 22-25.—The test applied to one who would go with 
Jesus. The rejected plea. The tempest stilled. 

XXIX. Healing of the Demoniacs in the Country of the Oadarenes. 
Matt, viii, 28-34; Mark v, 1-20; Luke viii, 26-39.—The occasion and the 
scene of this miracle. The demons cast out. The demons in the swine, 
and the swine in the sea. Jesus rejected. A witness left in Gadara. 

XXX. Jesus Raises to Life the Daughter of Jairus find Heals a Sick 
Woman on the Way. Matt, ix, 18-26 ; Mark v, 21-43 ; Luke viii, 40-56.— 
The request of Jairus. A diseased woman touches the hem of Christ’s 
garment, and is healed on the way to the house of Jairus. The message 
received on the way. “She is not dead, but sleepeth.” The child 
raised from the dead. 

XXXI. Healing of the Paralytic. Matt, ix, 1-8; Mark ii, 1-12; Luke 
v, 17-26.—The paralytic brougnt by four friends to Jesus. Sins forgiven 
—paralysis healed. 

XXXII. Jesus Eating with Publicans and Sinners. Matt, ix, 9-17; 
Mark ii, 13-22; Luke v, 27-39.—The publican called to be an apostle. 
The Pharisees scandalized. The disciples of John perplexed. The Old 
and the New. 

XXXIII. Jesus Teaching , Preaching , Healing. His Compassion on the 
Multitude. The Plenteous Harvest. Matt, ix, 27-38.—Jesus opens the 
eyes of two blind men. Heals a dumb demoniac. “ Moved with com¬ 
passion on the multitude.” The “plenteous harvest.” 

XXXIV. The Choosing and Sending out of the Twelve Apostles. Matt. 

x, 1-23; Mark iii, 13-19; Luke vi, 12-16; ix, 1-6.—How Jesus spent the 
night before. The names of the twelve. Directions for their present 
journey. “Wise as serpents—harmless as doves.” After much perse¬ 
cution, deliverance at last. 

XXXV. Our Lord's Discourse to the Twdve Apostles upon their Tried 
Mission. Matt, x, 24-42.—“ Pear not them which kill the body.” “ The 
very hairs of your head are all numbered.” The sin and danger of de¬ 
nying Christ. Seeking and losing life. Christ one with his people. 

_ XXXVI. Inquiries of John the Baptist. A Perverse Generation. Matt. 

xi, 1-19 ; Luke vii, 11-35.—John’s inquiry through his disciples. What 
John’s disciples saw while with Jesus. Christ’s answer. A perverso 
generation. 

XXXVII. The Impenitent Cities. Rest for the Weamy. Matt, xi, 20-30. 






JESUS, THE CHRIST. 


59 


(Compare Luke x, 21, 22.)—Chorazin, Betlisaida, Capernaum, Tyre, Si- 
don, Sodom. God’s ways revealed unto “ babes.” Rest for the weary. 

XXXVIII. Jesus shows himself lord of the Sabbath. Matt, xii, 1-21; 
Mark ii, 23-iii. 6; Luke vi, 1-12.—The disciples rubbing out the barley 
on the Sabbath as thty walked through the fields. The malicious criti¬ 
cisms of the Pharisees. The answer of Jesus to the hypocrites. The 
11 Son of man is Lord of the Sabbath.” “ The Sabbath was made for 
man.” The man with the withered hand. Our Lord’s reproof of the 
bitter prejudices of his enemies. “ Stand forth in the midst.” “ Stretch 
forth tny hand.” The Pharisees with the Herodians. 


LESSON XL, 


ACCUSATION OF CASTING OUT DEVILS BY BEELZEBUB, 
AND OUR LORD’S ANSWER. Matt, xii, 22-37. 

Mark iii, 20-30; Luke xi, 14-23. 

Reading Lesson: Luke xi, 1-23. Golden Text: Matt, xii, 30. 


LESSON HYMN. 


Mv Saviour and my King, 

Thy beauties are divine; 

Thy lips with blessings overflow, 
And ev’ry grace is thine. 


Thy Father and thy God, 

Hath, without measure, shed 
His Spirit, like a joyful oil, 
T’anoiut thy sacred head. 


THE OUTLINE. 

1. The Miracle. Matt, xii, 22, 23; Luke xi, 14.—glind and dumb. 1 
The proof of the mail’s complete deliverance. The excitement of the 
people. Mark iii, 20. The conclusion of the common people. Matt, 
xii, 23. (‘‘Son of David,” equivalent to the Messiah.) Opinion and 
designs of his unbelieving kindred. Mark iii, 21. 

2. The Accusation of the Scribes and Pharisees. Matt, xii, 24; Mark 
iii, 22; Luke xi, 15.—The Capernaum unbelievers reinforced from Jeru¬ 
salem. Who was meant by Beelzebub ? They had called Christ Beel¬ 
zebub. Matt, x, 25. 2 This was the reply of the Pharisees to the question 
of the people. Matt, xii, 23. 

3* The Falseness and Absurdity of their Pretended Explanation. Matt, 
xii, 25-30 ; Mark iii, 23-27 ; Luke xi, 17-23.—Jesus reads the heart, and 
“ knew their thoughts.” The devil is not fool enough to fight against his 
own kingdom. 3 “By whom do your children cast them out?” There 
were among the Jews those who pretended to cast out devils. (Compare 
Acts xix, 13,14, and Luke ix, 49.) Whether their claim was true or false, 
the argument silenced them. The Spirit by which Jesus cast out devils. 
Matt, xii, 28. How blind not to see the kingdom of God that had thus 
manifestly come to them ! The subject illustrated. Matt, xii, 29. 4 
Matt, xii, 30, concludes the first part of our Lord’s answer. 6 

4. Blasphemy Against the Holy Ghost. Matt, xii, 31, 32; Mark iii, 
28-30.—(Compare Luke xii, 10.) Mark iii, 28-30, fixes definitely the 
meaning of our Lord.® 

5. Out of the Abundance of the Heart the Mouth Speahcth. Matt, xii, 
33-37.—Verse 33 resumes the argument from verse 30 in answer to their 
false accusations. All his works were good; he could not, therefore, be 

No."*. 




60 


JESUS, THE CHRIST. 

what they said. Verse 34 describes justly their character, and thus ac¬ 
counts for their hitter and shameless slanders. They had brought out 
of their hearts (verse 35) what was in them. Responsibility for words. 
Verses 36, 37. 7 


1 Mark omits the miracle, but gives part of the discourse that followed. Luke 
says of the demon that “it was dumb,” because it made the man dumb. Luke says 
nothing of blindness, but his omission is no contradiction of Matthew’s statement. 

2 This appears to be the same as that of the Ekronite idol, Baal-zebub, the lord of 
flies. 2 Kings i, 2. . . . The Jews gave this title to the prince of demons or unclean 
spirits, as he is the great patron of idolatry.— Summers. 

3 Hell is anarchy. Satan’s kingdom is full of antagonisms. What our Lord asserts 
is, that in respect to “the kingdom of heaven” hell is at one. Just as the Pharisees 
and Herodians, who hated each other, were united in their effort to crush Jesus. 

4 Thus our Lord declares that his kingdom is hostile to Satan, and that it is more 
mighty, since he is able at pleasure to bind the very head and ruler of this dark mon¬ 
archy and to cast him out.— Watson. 

6 There are no neuters in this war. Every one must be either with Christ or 
against him—either a loyal subject or-a rebel.--W esley. 

6 Some writers have mystified this subject, to the sore distress of many good 
people who believe whatever they see in a book, without stopping to think. Wesley 
says, “There is nothing plainer in the Bible. It is neither more nor less than the 
ascribing those miracles to the power of the devil which Christ wrought by the 
power of the Holy Ghost.” Dr. Clarke says, “ Here [Mark iii, 30] the matter is 
made clear beyond the smallest doubt. . . . No man who believes the divine mis¬ 
sion of Jesus Christ ever can commit this sin.” 

7 The words are the outward utterance of the man, and on this ground will form 
a subject of strict .inquiry in the great day, being a considerable and weighty part 
of our works.—A lford. 




LESSON XLI. 


THE PHARISEES SEEK A SIGN-CHRIST’S MOTHER AND 
BRETHREN, Matt, xii, 38-50, (Compare Luke xi, 16, 
24-36; Mark iii, 31-35; Luke viii, 19-21.) 


Reading Lesson : Matt, xii, 22-50. 

LESSON 

Behold! what wondrous grace 
The Father hath bestow’d 
On sinners of a mortal race,— 

To call them sons of God ! 


Golden Text: Luke viii, 21. 

HYMN. 

Nor does it yet appear 

How great we must be made; 

But when we see our Saviour here, 

We shall be like our Head. 


THE OUTLINE. 

1. Certain Scribes and Pharisees seek a Sign. Matt, xii, 38; Luke 
xi, 16.—These passages show that those who demanded a sign are not 
the same persons as those who charged Jesus as being in league with 
Satan. The account in Matt, xvi, 1-4, is of a different" occasion. The 
Jews were given to seeking signs. (Compare Mark viii, 12; 1 Cor. i, 22.) 
Some think they demanded a miracle in the sky, or something above, as 
Josh, x, 12; 1 Sam. xii, 17; Nell, ix, 15; Jer. xiv, 22. (Compare also 
John vi, 30, 31.) 1 

2. The Condemnation of the Sign-seekers. Matt, xii, 39-42; Luke xi, 
29^ 32.—The old prophets spoke of the Church as “ married ” to God, 
(Ezek. xvi, 38; Hosea iii, 1,) hence the propriety and force of the term, 
“adulterous” here. The “sign of the prophet’ Jonas”—how given at 

No. 2. 






61 


JESUS, THE CHRIST. 

last? 1 2 3 “ Hea.*t of the earth”—the grave. The examples of the Nine- 
vites and the queen of Sheba. (See book of Jonah and 1 Kings x, 1-13.) 
The sin of rejecting Him who was above all prophets, teachers^ and kings 
—who was “the Truth!” 

3. The Unclean Spirit Seeking Rest. Matt, xii, 43-45 ; Luke xi, 24-26.— 
How did this illustration apply to that generation ? How to ours ? 3 

4. The Light Ilid from their Eyes. Luke xi, 33-36. — Jesus, by his 
words, his works, and his life, had lighted a bright candle, and had 
placed it on a candlestick, that all might see: why were they full of 
darkness ? The Gospel is “ hid” to but one class of men. (See 2 Cor. 
iv, 3, 4.) 

5. The Anxiety of our Lord's Kindred. Matt, xii, 46 ; Mark iii, 20, 21, 
31, 32.—The Pharisees said he was in league with Satan; his kindred 
thought he was deranged. 

G. Spiritual Kinship. Matt, xii, 48-50; Mark iii, 33-35; Luke viii, 
19-21.—Show how Jesus sets forth the relation between himself and his 
people. 4 5 

7 • The True Blessedness. Luke xi, 27, 28.—During the same discourse, 
in answer to the accusations of the Pharisees, this incident occurred. 
Our Lord’s answer, as does the language already studied, indicates the 
true spiritual kinship 6 


1 Luke xi, 16 shows the spirit of these men; they were bad, though not so base 
as those who attributed his miracles to an alliance with Beelzebub. They “ tempted,” 
that is, sought to put him to some test that would embarrass him and break his in¬ 
fluence with the people. 

2 It does not mean that Jonah was himself a type of Christ. Our Lord makes his 
resurrection the grand and demonstrative “sign” of his true Messianic character. 
But he does not as yet speak fully and clearly on the subject; the time had not 
come; and he uses Jonah’s “ three days and three nights in the whale’s belly” as 
an enigmatical type of his own three days in the tomb. It is agreed that “ whale” 
is an unfortunate translation, the original simply signifying a great sea-monster. 
Hardly a whale, for notwithstanding his vast head, his throat is very small, capa¬ 
ble, as one says, “of admitting little more than a man’s arm.” It was probably the 
white shark, which abounds in the Mediterranean, and in whose stomach men have 
been found entire. 

3 It is a solemn warning to all who relapse into sin after the turning of their 
hearts to God. Those evils from which they have been wholly, or at least partially, 
saved, if suffered to resume their influence and dominion, through unwatch fulness, 
worldliness, or neglect of duty, and the alienation of the heart from communion with 
God, come back with seven-fold force, and take possession of a heart thus empty of 
God, except and ganrixhed, to receive evil, like a legion of evil spirits.— Watson. 
These sign-seekers had emptied themselves of good influences, and were swept and 
garnished for the evil to which they gave themselves. 

4 Jesus, “ the Son of man,” was “manifested” for all men. He stands in the 
same relation to every man who truly believes and loves him—his Saviour and Elder 
Brother. Kinship, according to the flesh, could do nothing for his over-anxious and 
unbelieving brethren. It is faith, not blood, that binds him in fellowship to his 
people. ( ompare Rom. viii, 14-17.) 

5 Only because Mary had received the word of God with such entire and un¬ 

hesitating faiih had she received the honor of bearing Jesus, (Luke i, 45; ii, 19-51.)— 
jStiek. If the Saviour does not favor this honoring of his mother even here, where 
it moves within modest bounds, what judgment will he then pass upon the new 
dogma of Pin Kon<‘, upon which an entirely new Mariology is built.—V an Oostek- 
zee. Though Christ be not ours in house, in arms, in affinity, in consanguinity; 
yet in heart, in faith, in love, in service, he is, or may be, ours.—B urkitt. 



62 JESUS, THE CHRIST. 


LESSON XLII. 


JESUS DINES WITH A PHARISEE, AND PUBLICLY 
BLESSES “A WOMAN WHICH WAS A SINNER.” 


Luke vii 

Reading Lesson: Luke xv, 1-24. 

LESSON 

Love and grief ray heart dividing, 

With ray tears his feet I’ll bathe; 
Constant still in faith abiding, 

Life deriving from his death. 


, 36-50. 

Golden Text: Isa. xl, 29 

HYMN. 

Here it is I find my heaven, 

While upon the Lamb I gaze: 

Love I much? I’ve much forgiven— 
I’m a miracle of grace! 



ANCIENT JEWISH MODE OF DINING. 

THE OUTLINE. 

1. A Woman which was a Shiner.Verses 36-38. 1 —The Pharisees’ mo¬ 
tive probably curiosity. As to the woman, no reason for identifying 
her with Mary of Bethany or Mary of Magdala. She is nameless. 
Known to have been “a sinner.” (Verses 37, 39.) She must have heard 
Jesus before this time. She comes now in grateful love. 2 The woman’s 
attitude and conduct. The illustration on this page shows how naturally 
she took her position “ at his feet behind him.” 

2. Jesus Reads Simon’s Heart. Verses 39-43. —The Jews counted 
heart-reading as one test of a true prophet. Compare 1 Kings xiv, 6 ; 
2 Kings v, 26, etc. Simon was like the rest of his class as to a proph¬ 
et’s “ receiving sinners.” Compare Luke xv, 2. His argument (verse 
39) is against either the discernment or the moral purity of Jesus. He 
did not in the least understand what Jesus said of his mission: “ The 
Son of man is come to seek and to save that which is lost.” Jesus 
shows Simon that he can and does read hearts by reading his. Verses 
39, 40. The parable. The first debtor owed about $75 ; the second 
about. $7 50. 3 Simon decides, as David did when Nathan delivered his 
parable, against himself. 

No. if. 











JESUS, THE CHRIST. 


63 


3 . Simon Rebuked. Verses 44-46.—The courtesies here mentioned 
were due to guests, and were paid to distinguished guests. Simon had 
tailed in courtesy. The despised woman had far surpassed the proud 
Pharisee. 

4 . The Woman Dismissed with a Blessing. Verses 47-50.—Verse 47 
does not mean that she was forgiven because she had done the things 
mentioned verses 44^46, or because she loved Jesus. 4 The other Phari¬ 
sees question his right to forgive sins. Ho answers their thoughts in 
his final words to the woman. She was pardoned on the condition that 
God requires ; and Jesus had right, being God as well as man, to pro¬ 
nounce the sentence of her full absolution. 5 


1 Luke only records this beautiful history. The time cannot be determined. Its 
study is introduced here because it seems to have occurred in the early part of our 
Lord's conflict with the Pharisees, and because, by its very contrasts, it will help us 
to understand the lessons delivered at the table of another "Pharisee. 

2 Some think she was pardoned before this time, though now receiving the full 
assurance from Jesus. (Verses 4S and 50.) But it is not incredible that a penitent 
sinner, not yet rejoicing in the full consciousness of pardon, but even now struggling 
into life, could have given such a manifestation of mingled gratitude, love, and faith. 

3 The doctrine of the parable is, that pardon of sin is wholly gratuitous, independ¬ 
ent of any consideration of worthiness or ability in the sinner. When the debtors 
had nothing to pay, he frankly forgave them both .— Watson. 

4 Love is the effect, not the cause, of forgiveness. The Papists seek to find in the 
words, “ For she loved much,” a ground for saying that love was the antecedent 
cause of her forgiveness. But this contradicts* both the letter and spirit of the 
parable. 

5 Contact with the cold Pharisee may have disturbed her peace. The words of 
Jesus reassure her. Fear takes wings while true peace and joy fill her soul. And 
it is so now, and with us, when Jesus whispers to our souls, “Thy sins are forgiven.” 
Bead Rom. viii, 15-17. Commenting on verse 50 MelanQiithon says: “Christ in¬ 
terprets himself when he adds, ‘Thy faith hath saved thee. 1 ” Concerning the con¬ 
dition of justification, Article IX, Methodist Confession of Faith, says: “We are 
accounted righteous before God only for the merit of our Lord and Saviour Jesus 
Christ by faith, and not for our own works or deservings. Wherefore, that we are 
justified by faith only is a most wholesome doctrine, and very full of comfort.” 


-- 

LESSON XLIII. 


JESUS DIKES WITH A PHARISEE, AND REBUKES 
HYPOCRISY, Luke xi, 37-54. 

Reading Lesson: Luke xi, 29-54. Golden Text: Luke xi, 36, 


LESSON HYMN. 


Teach me, my God and King, 
In all things thee to see; 
And what I do, in any thing, 
To do it as for thee;— 


To scorn the senses 1 sway, 
While still to thee I tend : 
In all I do be thou the way, 
In all be thou the end. 


THE OUTLINE. 

1 . The Pharisee's Wonder. Verses 37, 38.—The time is probably in¬ 
dicated in Matt, xii, 40-50, and Mark iii, 20, 31-35, the invitation coming 
at the close of the vindication of our Lord’s miracles against the blasphe¬ 
mous charge of collusion with Beelzebub. Jesus seems to have gone 
directly to the table. As to their absurdly punctilious notions about 
No. 2. 5 





64 


JESUS, THE CHRIST. 


many ablutions, compare Mark vii, 3-5, and Matt, xv, 2. Jesus accepted 
the issue they made on such questions, and rebukes them by advancing 
to the table without the ordinary ablutions. Matt, xii, 14 and Mark 
iii, 6 show their attitude toward Jesus at this time. 

2. Their Hypocrisy and Self- consequence Rebuked. Verses 39-44.— 
Jesus replies to his entertainer’s thoughts. What is the force and appli¬ 
cation of the illustrations in verse 39? Jesus says nothing against 
cleanliness ; but washed hands and cups will do no good with unwashed 
hearts. With verse 40 compare Matt, xxiii, 26. What is the meaning 
of verse 41 ? 1 How did the Pharisees show hypocrisy in their observ¬ 
ance of the tithe law ? As to the law, compare Gen. xxviii, 22; Deut. 
xiv, 22, etc. 2 The performance of one duty no substitute for another. 
What is meant by “upper-most seats in the synagogues?” With 
verse 44 compare the words of Jesus delivered a few days only before 
his crucifixion. Matt, xxiii, 27. 3 

3. The Lawyers Rebuked. Verses 45-52.—The lawyers were profes¬ 
sional teachers of religion; they were clerical, and furnished the theories ; 
the Pharisees, for the most part, were lay , and furnished the practice. 
How did these lawyers show their hypocrisy? Verses 46-48. 4 Did 
they not then and there show the spirit of their fathers? Verses 53, 54. 
In what sense was the blood of all the prophets “required of that 
generation?” 5 As to Zechariah. see 2 Chron. xxiv, 17-22. They taught 
the people so falsely as to teacn them how not to receive the Christ. 
Verse 52. 

4. Their Passion and Prejudice. Verses 53, 54. — Exposed, rebuked, 
condemned, they were stung to the quick. They were in a furious pas¬ 
sion. They crowded upon Jesus vehemently with their questions, 
hoping to entrap him and save themselves.® 


1 As if he had said, by acts directly contrary to rapine and wickedness, show that 
your hearts are cleansed, and these outward washings are needless.— Wesley. 

2 It is an admirable proof of the heavenly composure and impartiality of our 
Lord, that instead of abrogating the fulfillment of the minor duties, or declaring’ it 
unimportant, he, on the other hand, permits and commends it: but then, also, insists 
with the best right that the higher duties should at least be fulfilled not less con¬ 
scientiously than the rest.— Van Oosterzee. 

3 In Matt, xxiii, 27, and verse 44, the points of comparison are different. There 
the sepulchers are whited that men may not pass over them unawares; and the 
comparison is to the outside fairness and inside abomination. Here the graves are 
not seen, and men, thinking they are walking by clean ground, are defiled by walk¬ 
ing over them.— Alford. The corruption of the Pharisees, unseen by the common 
people, was like a concealed grave. Touching a grave involved ceremonial defile¬ 
ment. (See Num. xix, 16.) 

4 Men judge the heart according to the deed; the Saviour judges the deed ac¬ 
cording to the heart. Therefore he adduces the building of the sepulchers of the 
prophets, that in and of itself might be permitted and laudable, as a new ground 
of accusation, inasmuch as he discovers the same temper of mind in the buriers oi 
the dead as had once dwelt in the murderers.— Van Oosterzee. 

5 The persecution of God’s messengers culminated in the rejection and crucifix¬ 
ion of Jesus; punishment culminated in the destruction of Jerusalem. 

6 But our Lord had a perfect self-command, and as his wisdom confounded, so his 
prudence baffled all his enemies, and that without any sacrifice of ministerial fidel¬ 
ity.—W atson. 

No. 2. 



JESUS, THE CHRIST. 


65 


LESSON XLIV. 


WARNING AGAINST THE HYPOCRISY OF THE PHARI¬ 
SEES AND THE COVETOUSNESS OF THE WORLDLING. 
Luke xii, 1-34. 1 

Reading Lesson : Psa. lxxiii. Golden Text: 3 John 2. 


LESSON HYMN. 


Were I possessor of the earth, 
And call’d the stars my own. 
Without thy graces and'thyself, 
I were a vv retch undone. 


Let others stretch their arms like seas, 
And grasp in all the shore: 

Grant me the visits of thy face, 

And I desire no more. 


THE OUTLINE. 

1. The Leaven of the Pharisees. Verses 1-3.—With verse 1 compare 
chap, xi, 53,54. 2 The lesson of the Pharisees. (Compare Matt, xvi, 6-12, 
and Mark viii, 14^21.) What is the connection between verses 2 and 3 
and verse 1 ? As the Pharisees were guilty of many sins besides hypoc¬ 
risy, why does Jesus lay so much emphasis upon the warning in verse 1 ? 

2. Exhortation to Courage and Trust in God. Verses 4-7. 

3. Confessing Christ. Verses 8-12. 

4. The Untimely Interruption of a Covetous Man. Verses 13-15.— 
Jesus declines his request. The claim was likely just. What is the 
appropriateness of verse 15, as following verses 13 and 14 ? Show the 
force of the reason, given verse 15, for avoiding covetousness. In 
Christ’s view covetousness is not mere stinginess, but worldliness. 3 * * 

5. The Rich Fool. Verses 16-21. — As Ambrose says: “He had barns 
—the bosoms of the needy—the houses of the widows—the mouths of 
orphans.” The opportunity that is in wealth he never saw. He thinks 
only of himself; not of God, who had made him a steward; not of the 
poor, who needed relief. His disquiet shows the worthlessness of riches 
as a means of true happiness. His vain confidence. Verse 19. Stier 
asks here, “But hast thou a store of years, too, laid up in thy barn Vf * 
A question for the rich who do not use riches. Verse 20. Who are like 
him ? Verse 21. St. John gives the true test and measure of prosperity. 
3 John 2. 

6. Exhortation to Perfect Faith in God. Verses 22-34.—How does the 
“therefore” (verse 22) connect with what goes before? Show how 
verse 23 gives a reason for what is said in verse 22. Verses 24r-28 con¬ 
tain an argument from “ the weaker to the stronger reason.” “ How 
much more will he clothe you?” To be perplexed and doubtful 
(verse 29) is to be no better than the heathen. Verse 30. The spirit of 
faith (verse 32) and the methods of consecration (verse 33) with which 
we should seek the kingdom of God, (verse 31.) What holds the heart ? 
Verse 34. 6 


1 Verses 1 and 13-21 are peculiar to Luke; with verses 2-9 compare Matt, x, 

26-33; with verse 10 compare Matt, xii, 31, 32, and Mark iii, 28-30; with verses 
11, 12 compare Matt, x, 19, '20; with versos 22-34 compare Matt, vi, 19-34. 

3 We have here arrived at a point of the history in which the extremes of lovo 

and hatred toward the Saviour, extensively and intensively, have reached their 
highest pitch.— Van Oosterzee. 

3 The high themes of Christ’s discourse do not interest this man; his mind is 
revolving questions of land and money—not heavenly inheritances. It is the proof 
of utter worldliness (covetousness) that he could think about these things at all 
in the midst of such a sermon. 

N .. 2. 




66 


JESUS, THE CHRIST. 


4 His folly was fourfold: He forgot the Giver; appropriated all to himself; counted 
these things the food of his soul; and thought not of the daily possibility of death. 
—Stieu. 

5 That thy heart do'h stay upon, that Christ calls thy treasure.— Donne. In the 

heart dwells the individual guiding principle of a man’s life—his perception, feeling 
will, in their indivisible unity.—S txek. Prov. xxiii, 4,5. , 


LESSON XLV. 


EXHORTATION TO ‘WATCHFULNESS.—Luke xii, 35-59. 


Reading Lesson : Luke xil, 35-59. 

LESSON 

Help, Lord, to whom for help I fly, 

And still my tempted soul stand by 
Throughout the evil day; 


Golden Text: Luke xii, 39. 

HYMN. 

The sacred watchfulness impart, 
And keep the issues of my heart, 
And stir me up to pray. 


THE OUTLINE. 


1. Be ye therefore ready also. Verses 35-40. What is meant by “ let 
your loins be girded about?” “Your lights burning?” (Compare 
verses 35,36, with Matt, xxv, 1-13.) Consider the greatness of our Lord’s 
promise, in verse 37. 1 2 The need of constant watchfulness and readiness, 
verses 38-40. 3 The rich fool (verses 10-20) was neither watching, nor 
ready, nor blessed. 

2. “ The Two Stewards. Verses 41-48.—Peter’s question. Was it not 
over-confidence that left Peter in doubt as to the application ? What is 
a steward ? What steward will be approved, and how rewarded ? Verses 
42-44. What is the character and fate of the unfaithful steward ? Verses 
45, 46. 4 The law of responsibility. Verses 47, 48. (Compare Matt, xi, 
20-24. )s 

3. Divisions Occasioned , not Caused , by the Gospel. Verses 49-53.— 
What fire is meant? The authorities divide here. Watson says, “The 
fire of his word.” Wesley says, “ To spread the fire of heavenly love 
over all the earth.” Henry, “ The fire of persecution.” Certainly the 
divisions here described are not the proper effects of the Gospel, but the 
proofs only of man’s hatred of it. Verse 50 is spoken in anticipation of 
his passion. 

4. The Blindness of that Generation. Verses 54-57.—Weather signs 
they could read, because they rightly observed them; the signs of the 
Messiah’s kingdom they did not read, because they were prejudiced, and 
therefore blind. The intrinsic excellence of his doctrine should have 
convinced them. Verse 57. 

5. The Closing Exhortation. Verses 58, 59. — Watson says: “ It was 
an exhortation to the Jews to be reconciled to their offended Saviour, 
while the season of grace and salvation continued.” Whedon says: 
“One thought pervades this whole discourse: namely, decision for 
Christ, or against his adversaries, and in view of the judgment-day.” 


1 These verses (35-48) are connected with verse 32. “ Since your Father has seen 
fit to give you the kingdom, be that kingdom and preparation for it your chief care.” 
—Alford. 

2 He hath already served us, ever since he took upon him the form of a servant; 
he is continually serving us in long-forbearance, putting on our garments and wash¬ 
ing our feet, else we should find it hard to believe what he here saith.— Stieu. 

3 When the lamented pastor of Trinity Methodist Church, Savannah, Ga., the Rev. 
Edward H. Myers, D.D., came to die, during the yellow-fever plague of 1876, he 
said: “lam ready ; I have been for a long time.” 

No. s. 





JESUS, THE CHRIST. 


(57 


/ 


4 The Saviour represents the unfaithful steward as misled by negligence to two 
great sins to hardness and caprice toward others, to slothfulness and wantonness as 
respects himself. Still more strikingly is this thought expressed in Matt. xxiv. 49, 
bv eating and drinking with the drunken. . . . The whole history of the Church 
shows us the image ot such unworthy ones. It is remarkable how the spirit of this 
whole warning pervades the epistles of Peter. Thus: 1 Pet. v, 3; 2 Pet. ii, 8.— 
Van Oosterzee. Read Ezek. xxxiv, and see how, with faithless ministers, "the 
hungry sheep look up and are not fed.” 

5 This is not to be taken absolutely, but comparatively;—he that knew not so fully 
his Lords will—who had not received instructions so explicit. We must suppose 
some general knowledge, or there would be no pretense for inflicting stripes at all.— 
Watson. 




LESSON XLVI. 

THE PAKABLE OF THE SOWEft,—Matt, xiii, 1-23, (Compare 
carefully Mark iv, 1-20; Luke viii, 4-15.) 

Reading Lesson: Matt, xiii, 1-23. Golden Text: Matt, xiii, 23. 

LESSON HYMN. 

To seek thee all our hearts dispose, I And let the seed thy servant sows, 

To each thy blessings suit, | Produce abundant fruit. 

THE OUTLINE. 

1. Introductory. —Where, when, and under what circumstances were 
these parables delivered? (Compare Matt, xiii, 1, 2; Mark iv, 1; Luke 
viii, 4.) How many parables did Jesus deliver at this time? How many, 
and which, were delivered to the multitude ? To the disciples ? (See 
Matt, xiii, 36.) What is a parable ? 1 

2. Our Lord's Use of Parables. —Does the question Matt, xiii, 10 indi¬ 
cate that this was a new method of teaching:? How did Jesus answer 
the question of his disciples? (Compare Matt, xiii, 11-13; Mark iv, 
11, 12; and Luke viii, 10, and point out and explain the differences.) 
Does not a parable explain truth to those who desire to know it ? Con¬ 
ceal it from those who are unwilling and unprepared to receive it? 2 

3. The Parable. Matt, xiii, 3-8; Mark iv, 3-8; Luke viii, 5-8.—State 
clearly the natural features of the parable, noting the differences. Let 
the class show what it knows ot sowing wheat, preparation of the 
ground, and the various kinds of soil here mentioned. 

4. Our Lord's Exposition. Matt, xiii, 10, 18-23; Mark iv, 14-20; 
Luke viii, 11-15.—Did the disciples ask an exposition? What is the 
seed? The sower? The field? The four different sorts of ground? 
What agency is ascribed to the devil 3 in the case of the way-side 
hearers? What is meant by “ hath no root in himself? ” 4 Dureth for 
awhile ? By and by offended? How is the word choked? 5 (Here com¬ 
pare Luke ‘ xxi, 34, 35 and 1 Tim. vi, 9-11.) In what sense is the ground 
already “good” in the fourth class? 6 How can this be in an unregen¬ 
erate heart? Phil, ii, 13. 7 

5. Prophecy Fulfilled. Matt, xiii, 14-17.— (Compare Isa. vi, 9, 10, and 
read Ezek. xii, 2.) The obduracy of Isaiah’s contemporaries reproduced 
bv the Jews of our Lord’s time. And by many of our time. (See also 
John xii, 40; Acts xxviii, 26; Rom. xi, 8. In the Hebrew idiom one 
was said to do what he predicts or permits. (See Ezek. xiiii, 3; Jer. 
i, 10, etc.) 

No. 



68 


JESUS, THE CHRIST. 


7 The word parable is derived from para , near, and hallo, to throw, and oonveys 
the idea of placing two thing’s near together. Parkiiitrst’s definition is: “A com¬ 
parison, similitude, or simile, in which one thing is compared with another, and 
particularly spiritual things with natural, by which means such spiritual things are 
better understood, and make the deeper impression on the honest and attentive 
nearer, at the same time that they are concealed from the gross, carnal, and in¬ 
attentive.” 

2 The general purpose of the parable was to explain the mysteries of the king¬ 
dom ; but incidentally it was designed to conceal from those who were unprepued 
to receive truth. In'illustrating our Lord’s statement of his design in using par¬ 
ables, Stiek quotes a pretty saying from Von Gerlacii: ‘‘A parable is lik • the 
pillar of cloud and fire, which turned the dark side to the Egyptians, the bright 
side to the people of the covenant. It is like a shell which keeps the precious kernel 
as well for the diligent as from the indolent.” 

3 Either inwardly, filling the mind with thoughts of other things; or by his 
agent. Such are all they that introduce other subjects, when men should be con¬ 
sidering what they have heard.— Wesley. 

4 There is many a soul with a surface soft and yielding, but a nature truly hard at 
bottom. In such the shallow emotions are quickly stirred, but their deeper nature 
remains untouched.— Wheuon. The heat of the suri brings the well-rooted plant 
to maturity; it destroys that which has “ no root in itself.” Persecutions establish 
those who are “rooted and grounded;” they “offend”—destroy—the shallow-rooted. 

5 The image of our evil growth, strangling a nobler, is permanently embodied in 
our language in the name cockle, given to a weed well known in our fields, derived 
from the Anglo-Saxon ceocan, to choke.— Trench. 

6 The four classes represented in this parable may change their places, as they use 
or neglect the means of grace that God has appointed. As to the measures of in¬ 
crease, they give the idea simply of an abundant harvest. Herodoius mentions 
wheat in the region about Babylon that produced two hundred fold. 

7 By the operation of the preventing (that which goes before, preparing the way) 
grace of God, who “ of his good pleasure ” “ worketli in us both to will and to do.” 


LESSON XLVSI. 

THE PARABLE OF THE TARES. Matt, xiii, 24-30; 36-43. 

Reading Lesson : Matt, xiii, 18-43. Golden Text: Matt, xiii, 43. 


LESSON HYMN. 


Thou canst not toil in vain: 

Cold, heat, and moist, and dry, 
Shall foster and mature the grain 
For garners in the sky: 


Thence, when the final end, 

The day of God is come, 

The angel reapers shall descend. 

And heaven sing, “Harvest home! 


THE OUTLINE. 


1. The Parable. 1 Verses 24-30.--Was this parable delivered at the 
same time as the group of parables in this chapter* When and where 
did Jesus explain it? Verse 36. Repeat the parable. What are tares? 2 

2. The Exposition. Verses 36-43.—Wlio is represented by the house¬ 
holder? What is the field? the good seed? the tares? Who sowed 
them ? What does this teach as to the presence of moral evil in the 
world ? 3 Did the householder—“ the Son of man ’’—sow any but good 
seed? Verses 27 and 39. (Compare also with Gen. iii, 1; John viii, 44; 
1 John iii, 8; Acts xiii, 10, etc.) Why should not the servants (verses 
28, 29) root out the tares? What does this prohibition mean as applied 
to the Church? 4 Are not obdurate offenders to be expelled from the 


visible Church? (See Matt, xviii, 15-17 ; 1 Cor. v, etc.) The tares sym¬ 
bolize, not out-breaking sinners, but hypocrites, and those who “ have 
the form without the power of godlinesscan these be gotten out of 
the Church without “rooting up the wheat also ? ” Will it not require 




JESUS, THE CHRIST. 


69 


the infallible judgment of God to decide upon them? See also Matt, 
vii, 21-27. Does this parable countenance the notion of fanatics, who 
think there can be no Church if improper persons get in it? Or of lati- 
tudinarians, who, would let “the world” in? When shall the harvest 
be? How are angels reapers? How does verse 30, being compared 
with verses 39 and 40, illustrate the methods and results of the judg¬ 
ment ? Who is represented as governor and judge of the world ? (Com¬ 
pare Matt, xi, 27 ; xxviii, 18 ; John v, 22; xiii, 3; Acts ii, 36 ; xvii, 31; 
Kom. xiv, 10;.l Cor. xv, 24, etc.) What is meant by verse 43? (See 
Dan. xii, 3, etc.) 


1 As the former parable describes the planting of the dispensation, so this de¬ 
scribes its struggle with evil till the judgment-day. It is not so much a parable of 
the Church, as of the world and the Church under the Messiah ; for the field is the 
world.—W HF.noN. 

2 The tare abounds all over the East, and is a great nuisance to the farmer. It 
resembles the American cheat. . . . Very commonly the roots of the two are so 
intertwined that it is impossible to separate them without plucking up both.—D r. 
Thomson, 

3 The enemy that sowed them is the devil —Thus does the Holy Scripture reply 
to this question—not otherwise, not less, not more. This removes the origin of 
evil in the human world as completely from God as from man, inasmuch as it names 
the evil one; but further than this it answers nothing, and we, too, ought to rest 
satisfied with this. . . . And the first origin of evil is not to be ascribed to man. 
All that is evil in man has its root in a deeper, altogether spiritual, kingdom of evil— 
of evil which is completely so, originally and finally, and is only its sowing and 
issue. No; the householder, in his answer, adheres'to what is fight, An enemy 
hath done this. —Stier. 

4 The parable does not countenance the notion that sinners are to be received 
promiscuously into the visible Church. Watson says, “Our Lord is to be under¬ 
stood as prohibiting all civil coercion, and every species of persecution on religious 
grounds; all infliction of punishment upon men by his servants, which should be a 
iootiug up of the tares, and thus doing the work of the harvest before the time of 
the harvest, a work reserved to Christ alone. The parable must be understood as 
not referring at all to questions of Church discipline." 


LESSON XLVIII. 

THE GRAIN OP MUSTARD SEED. Matt, xiii, 31, 32; (com¬ 
pare Mark iv, 30-34, and Luke xiii, 18, 19.)—THE LEAVEN 
HID IN 1HE MEAL. Matt, xiii, 33-36; (compare Luke xiii, 
20, 21.)—THE SEED GROWING SECRETLY. Mark iv, 26-29. 

Reading Lesson: Mark iv, 21-41. Golden Text: Rev. xi, 15. 

LESSON HYMN. 

Thy loving, powerful Spirit shed, I Or haste throughout the lump to spread 
And speak our sins forgiven, | The sanctifying leaven. 

THE OUTLINE. 

1. The Gh'ain of Mustard Seed. Verses 31, 32.—The relation of the 
three parables here grouped together and the two preceding. 1 (Compare 
the three versions.) Mustard seed, a type of any thing exceedingly 
small. 2 Luke xvii, 6. The comparison is not simply to contrast small 
beginnings with great results, but to show the power oj life that is in 
the gospel seed. The comparison is not with a grain ot sand, that has 




70 


JESUS, THE CHRIST. 


no life, but with a seed. “Trees” employed in prophecy to denote the 
growth of kingdoms. Ezek. xxxi; Dan. iv, 10-12. Particularly Ezek. 
xvii, 22-24. Has not this parable individual as well as general applica¬ 
tions ? 

2. The Leaven Hid in Three Measures of Meal. Verses 83-36.—(Com¬ 
pare the two versions.) Three measures, about one peck and a half. 8 
What is leaven ? How does it work? How is it like the meal ? How 
unlike it? llow, then, may this figure illustrate the relations of the 
Gospel to human hearts ? Does the leaven change the whole mass of 
meal ? How does this illustrate the nature and extent of the work of 
grace ? In individuals ? In humanity ? 4 

3. The Seed Growing Secretly. Mark iv, 26-29.—Peculiar to Mark. 
How may it be considered as a sequel to the parables of the sower and 
of the tares ? How does it teach patience in our work ? Faith in the 
seed we sow and in the Lord of the harvest ? How does St. James em¬ 
ploy this figure? James v, 7. 6 

1 In the parable of the sower the disciples saw that three parts perished; in the 
parable of the tares they saw other hinderances to Gospel work; the three parables 
of this lesson encouraged them. Christ’s kingdom, in spite of difficulties, discourage¬ 
ments, and losses, will flourish and at last prevail. 

2 The naturalists say that this is not the mustard of Western Europe or North 
America, but the species technically known as salvidora Perxiaa , now known in 
Syria as khardel.. It grows abundantly on the banks of the Jordan and round 
about the lake of Galilee. A Spanish traveler says: “The mustard-tree thrives so 
rapidly in Chili that it is as big as one’s arm, and so high and thick that it looks 
like a tree. I have traveled many leagues through mustard-groves which were 
taller than horse or man; and the birds build their nests there, as the Gospel 
mentions.” 

3 We are not to seek any mystical meaning in the “three measures,” this seem¬ 
ing to be merely the ordinary quantity of flour kneaded for baking. As Gen. 
xviii, 6. etc. 

4 In this parable the woman is the symbol of the divine agency, [the sower was a 
man, because sowing wheat is a man’s business, bread-making a woman’s,] the meal 
is the human heart, the leaven is the Gospel.— Whedon. As the dough is internally 
related to the leaven, so is the man internally related to the kingdom of God.— 
Braune. Till the whole he leavened —Thus will the Gospel leaven the world, 
tnd grace the Christian.— Wesley. 

5 Obviously Christ intended by this parable to impress upon the disciples that 
heir duty was to preach the word, not to make it fruitful. The preachers of truth 
are instruments of a power whose effects they cannot measure.— Neander. The 
earth brings forth no corn, as the soul no holiness, without both the care and toil 
of man, and the benign influence of Heaven.— Wesley. 


LESSON XLIX. 

THE HID TREASURE—THE GOODLY PEARL-THE NET 
GATHERING OF EVERY KIND. 1 Matt, xiii, 44-52. 

Read’ng Lesson: Matt, xiii, 31-58. Golden Text: Prov. xxiii, 23. 


LESSON HYMN. 


Vain, delusive world, adieu, 

With all of creature good! 

Only Jesus I pursue, 

Who bought me with his blood! 


All thy pleasures I forego, 

I trample on thy wealth and pride: 
Only Jesus will I know, 

And Jesus crucified. 


TIIE OUTLINE. 

1. The Treasure Hid in the Field. Verse 44.—What does the “kingdom 
of heaven ” signify here ? What does the treasure represent ? In what 
sense is the Gospel, or its blessings, hid treasure ? The hiding does not 

i>U, g. 




JESUS, THE CHRIST. 


71 


mean that a Christian will keep his religion to himself. Does it mean 
more than the deep concern which one feels who is truly “awakened” 
to his spiritual poverty, and to the priceless value of salvation ? What 
is meant by his selling all that he had? (Compare Matt, xvi, 24-26; 
Phil, iii, 7-9, and parallels.) What is meant by buying the field? Of 
course, not procuring salvation by our own works : what then ? (Com¬ 
pare Prov. xxiii, 23; Isa. lv, 1; Kev. iii, 17, 18, etc.)' 2 

2. The Pearl of Great Price. Verses 45,46.—What does the pearl rep¬ 
resent ? The merchantman ? How must we seek this pearl ? (See Prov. 
ii, 2-5 ; viii, 17-19 ; Matt, x, 37-39, etc.) 3 

3. The Net Gathering of Every Kina. Verses 47-50.—The drag-net, 
drawn along the bottom and taking in all sorts? What is represented 
by the net? the fishermen? the sea? good and bad fish? When and 
how shall the separation be made ? Verses 49, 50. 4 

4. The Instructed Scribe. Verses 51, 52. 5 


1 These three parables were delivered to the disciples alone after the dismission 
of the multitude. Verse 36. 

2 On the exact morality of this case [concealing from the owner the discovery] his 
parable determines nothing; its object being simply to show that when men are 
brought to set a proper value upon the great treasure of salvation, they will make 
all the sacrifices which Christ requires of them, though it be to “leave all, and fol¬ 
low him,” in order to attain it.— Watson. 

3 O what a gracious word about buying when yet the price consists only in our 
entire poverty, debt, and misery! But what righteousness and truth is this, that 
the pearl is yet so dear, and assuredly in no other way to be obtained! What in 
earthly things were a foolish whim, is here the highest wisdom.— Stier. 

4 The leading idea of this parable is the ultimate separation of the holy and un¬ 
holy in the Church, with a view to the selection of the former for the Master’s use.— 
Alford. 

5 The Christian worker who understands doctrine and has a true experience of 
religion, will bring forth for the edification of his hearers “things new and old.” 
Those who seek after mere novelties seldom have either doctrine or experience. 


LESSON L. 


IS NOT THIS THE CABPENTEE’S SON? Matt, xiii, 53-58; 

Mark vi, 1-6. 

Reading Lesson: Mark vi, 1-29. Golden Text: Gal. vi, 14. 


LESSON IIYMN. 


Hail! thou once despised Jesus, 
Hail, thou Galilean King! 

Thou didst suffer to release us; 
Thou didst free salvation bring. 


Worship, honor, power, and blessing, 
Thou art worthy to receive; 
Loudest praises, without ceasing, 
Meet it is for us to give. 


. THE OUTLINE. 

1 . Nazareth Revisited. — Matt, xiii, 53,54, Mark vi, 1 , Luke iv, 16-30, 
recite his first visit after his baptism. 1 Capernaum, Matt, ix, 1, is called 
“his own city,” but he now leaves the neighborhood of Capernaum. 
His “ own country ” is Nazareth and that part of Galilee. 

2. They were Offended in Him. Matt, xiii, 54-57 ; Mark vi, 2, 3. - 
What reason besides that in Mark vi, 3 have we for supposing that Jesus 
actually worked at the carpenter’s bench ? 2 What is meant by the terras 
“ his brethren” and “ his sisters? ” 3 His old neighbors seemed to be 
jealous of his reputation, as well as amazed at his wisdom and power. 
'Jesus was not taught in the schools. (Compare John vii, 15.) 

N-. 2. 





72 


JESUS, THE CHRIST, 


3. Faith and Miracles. Matt, xiii, 57, 58; Mark vi, 4-6.—One says 

“ did not,” the other “ could not.” 4 “ Not many ; ” u a few sick folk” 

healed. These, no doubt, had faith. Christ’s measure of blessing is, 
“ According to your faith be it unto you.” “ He marveled because of 
their unbelief.” And our unbelief, considering all that our Saviour has 
done for us, is marvelous. 

4. The Outer Conditions of his Early Life .—Brought up in Galilee—in 
Nazareth—a carpenter’s son, a carpenter himself, poor, obscure, without 
the advantages of the schools, (John vii, 15,) if Jesus was only a man, 
how shall we account for such teachings and such a life—to say nothing 
of his miracles—from such a man ? Considering the outer conditions 
of the life of Jesus, do not “ the unmiraculous facts of his human life 
furnish and sustain the proofs of his divinity?” 

1 Stier, replying to some who make the visit described in our lesson to-day iden¬ 
tical with that described in Luke iv, says: “The denial of his return once more 
strikes out of his life a trait as beautiful as it is significant. It can scarcely be 
thought that he had at once altogether given up his unhappy Nazareth for its first 
sin, though that sin was certainly a grievous one.” 

2 Joseph, who was probably dead by this time, had been well known as the village 
carpenter ; and as the Jewish canons required every body to learn some trade, it is 
quite reasonable to suppose that Jesus followed that of Joseph. Alford says: 
“The expression (Mark vi, 3) does not seem to be used at random, but to signify 
that Jesus actually worked at the trade of his reputed father.” And Burkitt: 
“This we may be sure of, that our Lord lived not thirty years before his manifesta¬ 
tion idly and unprofitably.” 

3 They may have been his “cousins,” the Jews extending the word brother to 
other degrees of kinship. Thus: Gen. xiii, 8; xxix, 2; Lev. x, 4. But they may 
have been his half-brothers and sisters without trenching on the doctrine of his 
miraculous conception. There is no reason, outside of Romish conceits and super¬ 
stitions, for believing that Mary was at once a wife and a nun. The expression 
“his brethren” occurs repeatedly in the New Testament. (Compare Matt xii, 46; 
xiii, 55; Mark iii, 31; vi, 3; John ii, 12; vii, 3-5, 10; Acts i, 14.) 

4 “ Could not” consistently with his wisdom and goodness. It being inconsistent 
with his wisdom to work them there, where it could not promote his great end; 
and with his goodness, seeing he well knew his countrymen would reject whatever 
evidence could be gi^en them. And therefore to have given them more evidence 
would only have increased their damnation.— Wesley. By unbelief and contempt 
of Christ, men stop the current of his favors to them, and put a bar in their own 
door.— Henry. 




LESSON LI. 


HEROD'S OPINION OP JESUS-THE MURDER OF JOHN 
THE BAPTIST. Matt, xiv, 1-14; Mark vi, 14-29; 

Luke ix, 7-9. 

Reading Lesson: Matt, xiv, 1-21. Golden Text: Matt, x, 39. 


LESSON HYMN. 


Sure I must fight if I would reign; 

Increase my courage, Lord; 

I’ll bear the toil, endure the pain, 
Supported by' thy woi’d. 


Thy saints, in all this glorious war, 
Shall conquer, though they die; 
They see the triumph from afar, 

By faith they bring it nigh. 


THE OUTLINE. 

I. Herod's Opinion of Jesus .—(Compare Matt, xiv, 1-2; Mark vi, 
14-16 ; Luke ix, 7-9.) What did the people think ? Did John work any 
miracles? John x, 4. Why did Herod now attribute miracles to John? 

No. 2. 





78 


JESUS, THE CHRIST. 

What is suggested by Mark vi, 20, and Luke ix, 7-9, as to Herod’s state 
of mind? What did Herod desire ? What Herod was this ? (See Ap¬ 
pendix.) 

2. John's Offense. —Compare Matt, xiv, 4, 5; Mark vi, 17-20; Luke 
iii, 19. "Who was Herodias ? (See Appendix.) Why was this marriage 
unlawful ? 1 What lesson does John’s lofty courage teach us ? How do 
you explain Matt, xiv, 5, and Mark vi, 20? 

3. The Murder .—(Compare Matt, xiv, 6-12 ; Mark vi, 21-29.) This 
“ daughter of Herodias” was Salome, whose father was Philip. When 
and where and how did Salome dance? 2 Herod’s oath ; the consulta¬ 
tion with Herodias ; the savage request; Herod’s perplexity ; the mur¬ 
der ; the ghastly present. What of his regard for such an oath, shown 
in such away ? 3 The burial of John, and the withdrawal of Jesus from 
that region. Matt, xiv, 12, 13. 

1 For three reasons: (1.) Her former husband, Philip, (not the tetrarch, but an¬ 
other son of Herod the Great, disinherited by his father,) half brother to this 
Herod, (Antipas,) was still living. (2.) The former wife of Antipas, the daughter of 
Aretas, king of Arabia, was still living; in revenge of whose dishonor Aretas made 
war on Antipas, and, defeating, would have crushed him but for the emperor’s in¬ 
terference. (3.) It was unlawful by Lev. xviii, 6, and by the law which forbade 
nephews to marry aunts, and uncles to marry nieces ; for Herodias, besides being 
his sister-in-law, was also his niece, her father being Aristobuius, half-brother to 
Antipas. It was a most shameless, adulterous, and incestuous marriage. 

2 “ Danced before Herod ” is literally in the midst, the spectators grouped around 
her. To do this was to forget the decorum and decency of a Jewish maid, as the 
dancing itself, at Herod’s feast, was putting dishonor upon her own father, Philip. 
But Salome was a true daughter of her debauched and blood-thirsty mother. 

3 Wretched Ilerod—hounded on by the rancor of Herodias and his pride in keep¬ 
ing his oath, and yet afraid of the people, who honored John, and withal suffering 
some qualms of conscience 1 Commenting on his flimsy casuistry about his foolish 
oath, which he should neither have made nor kept, one writer says: “So he mur¬ 
dered an innocent man from mere tenderness of conscience.” Whedon says: “A 
point of honor rises here! He must not flinch, but must keep his pledge before his 
honorable fellow's. A duelist or a gambler is the very model of such a faith.” 


LESSON Lll. 


REVIEW LESSON. 


Reading Lesson: Matt, xiii, 1-23. 


Golden Text: Matt, xii, 50. 


[Bead carefully, during the week, the text of the different lessons, and be prepared 
for such questions as the teacher, or superintendent, or pastor, may ask.] 

LESSON HYMN. 


Lord, in the strength of grace, 
With a glad heart and free, 
Myself, my residue of days, 

I consecrate to thee. 


Thy ransom’d servant, I 
Restore to thee thy own; 

And, from this moment, live or die, 
To serve my God alone. 


THE OUTLINE. 

XL. Jesus Accused of Casting out Devils by Beelzebub. His Answer. 
Matt, xii, 22-37; Mark iii, 20-30; Luke xi, 14-23.—The miracle ; the 
man “blind and dumb.” Accusation of the scribes and Pharisees. 
Our Lord’s answer, showing the absurdity, falseness, and wickedness 
of their charge. 

No. 2. 





74 


JESUS, THE CHRIST. 


XLL The Pharisees Seek a Sign. Our Lord's Mother and Brethren. 
Matt, xiij 38-50; Mark iii, 31-35; Luke viii, 19-21; xi, 16, 24-36.—The 
unbelieving Pharisees seeking a sign from heaven. Jesus condemns 
their unbelieving spirit. The unclean spirit seeking rest. Spiritual 
kinship. 

XL1I. Jesus Dines with a Pharisee, and Publicly Blesses a “ Woman 
that was a Sinner." Luke vii, 36-50.—The woman at Jesus’ feet. The 
Pharisee’s thoughts. Jesus reads his heart, and rebukes his hardness 
by the parable of the two debtors. The woman dismissed with a blessing. 

XL1II. Jesus Dines with a Pharisee and Rebukes Hypocrisy. —Luke xi, 
37-54.—The Pharisee’s wonder. Their hypocrisy and self-consequence 
exposed and rebuked. The unbelieving lawyers rebuked for teaching 
and not doing. 

XLIV. Warnings Against the Hypocrisy of the Pharisees and the Covet¬ 
ousness of the Worldling. Luke xii, 1-34.—The “leaven of the Pharisees, 
which is hypocrisy.” Courage in confessing Christ. An untimely re¬ 
quest. Parable of the rich fool. Exhortation to trust God’s care. 

XLY. Exhortation to Watchf ulness. Luke xii, 35-59.—Be ye therefore 
ready also. The two stewards. Divisions occasioned, not* caused, by 
the Gospel. The blindness of that generation. 

XLVI. The Parable of the Sower. Matt, xiii, 1-23; Mark iv, 1-20; 
Luke viii, 4-15.—The parable. Our Lord’s interpretation. 

XLVII. The Parable of the Tares. Matt, xiii, 24-30, 36-43.—The par¬ 
able. Our Lord’s interpretation. 

XLVIII. The Grain of Mustard Seed. Matt, xiii, 31, 32; Mark iv, 
30-34; Luke xiii, 18, 19.— The Leaven Hid in the Moal. Matt, xiii, 33-36 ; 
Luke xiii, 20, 21.— The seed growing secretly. Mark iv, 26-29. 

XLIX. The Hid Treasure. The Goodly Pearl. The Net Gathering of 
Every Kind. Matt, xiii, 44-52. 

L. Is not this the Carpenter's Son? Matt, xiii, 53-58: Mark vi, 1-6.— 
Nazareth revisited. The Nazarenes wonder at the wisdom of Jesus. 
Talk of his obscure parentage and circumstances in life. They reject 
him the second time. Few miracles wrought there because of their 
unbelief. 

LI. Herod's Opinion of Jesus. The Murder'of John the Baptist. Matt, 
xiv, 1-14 ; Mark vi, 14-29; Luke ix, 7-9.—Herod’s opinion. Thought 
he was John the Baptist risen from the dead. Herodias—her hatred of 
John. The king’s birthday. Salome’s dancing. The rash promise. 
The great preacher murdered. His head in a charger. 

No. 2. 


APPENDIX 


I. N AMES OF PERSONS. 


Aa'ron, the brother of Moses and Miriam, and son of Amram and Joch- 
ebed. Num. xxvi, 59. He was three years older than Moses and sev¬ 
eral years younger than Miriam. Exod. ii, 4; vii, 7. First mentioned 
Exod. iv, 14. He was of the tribe of Levi and the first high-priest. 
Exod. xxix, etc. He died on Mount Hor, aged one hundred and three. 
•Num. xxxiii, 39. Elizabeth was of the house of Aaron. Luke i, 5. 
A'bel, ( breath, vapor, transitoriness,) second son of Adam, murdered 
by his brother. Gen. iv, 1-8. Our Lord speaks of him as the first 
martyr. Luke xi, 51; Matt, xxiii, 35. Paul celebrates his faith. Heb. 
xi, 4. 

A-bi'a-thar, a high-priest of the line of Ithamar, through Eli. Compare 
1 Sam. xiv, 3; xxii; xxiii, 6, 9; xxx, 7; 1 Kings ii, 26, 27; 1 Chron. 
xxiv, 3. 

A-bi'a, the same as Abijah, a descendant of Eleazar, the chief of the 
eighth course of priests. 1 Chron. xxiv, 1, 5, 10, 19, etc. 

A'bra-ham, {the father of a multitude ,) the son of Terah, of Ur of the 
Chaldees, the progenitor of the Hebrew nation. See Gen. xi, 27- 
xxv, 10. 

Al-phe'us, the father of the apostle James the Less. Matt, x, 3 ; Mark 
iii, 18; Luke vi, 15; Acts i, 13. Believed to be identical with Cleo- 
‘ phas, the husband of that Mary who stood by the cross with the moth¬ 
er of Jesus and others. John xix, 25. Another Alpheus, the father of 


Matthew. Mark ii, 14. „ i 

An'drew, (Greek, Andreas, manly,) one of the first called of the apostles, 
(John i, 40, Matt, iv, 18,) brother of Peter. He was of Bethsaida, 
and had been a disciple of John the Baptist. Compare John i, 41; 
Matt, x, 2, etc.; also John vi, 8; xii, 22. These scattered notices con¬ 
tain all that the Scriptures relate of him. 

An'na, an aged and saintly widow, a prophetess, of the tribe of Asher. 

"T iilr a ii 



priests. Mentioned Luke iii, 2; John xviii, 13, Acts iv, b. 

\r-che-la S 'us, ( leading the people, the chief) son of Herod the Great by 
Malthace, a Samaritan woman, and with his brother, Herod Antipas, 
brought up in Borne. Herod left “the kingdom” to Archelaus by 
will but Augustus Cesar allowed him only the title of ethnarch, prom¬ 
ising him the kingly dignity if he reigned well. He is mentioned 
Matt ii 22, and seems to have been like his father. He was banished 
to Vienne, Gaul, A.D. 6. where he is said to have died. 
Bar-thoi/o-mew, one of the twelve apostles. Matt, x, 3; Markin, 18; 

Luke vi 14; Acts i, 13. He was probably the same as Nathanael. 
Be-el'ze-bub, (or Beelzebul ,) the title of a heathen deity, to whom the 
Jews ascribed the sovereignty of evil spirits. Matt, x, 2o; xn, 24, 27, 
Mark iii 22; Luke xi, 15. “ The notices of Beelzebub are exclusively 

connected with the subject of demmiacs, a circumstance which may 

account for the subsequent disappearance of the pame. _ 

Cai'a-phas — Kay'ya-fas —high-pnest under Tiberius during our Lord s 


No. 2. 



76 


APPENDIX. 


public ministry and at the time of his crucifixion. Luke iii, 2 ; Matt, 
xxvi, 3, 57 ; John xi, 49; xviii, 13, 14, 24, 28; Acts iv, 6. He was 
appointed by the procurator, Valerius Gratus, held his office during 
the rule of Pilate, and was deposed by Vitellius A.D. 36. He was 
son-in-law to Annas. The latter, though out of office, retained the title, 
and was evidently a man of influence. 

Ce'sar, Au-gus'tus, the name conferred on Octavianus, nephew of Julius 
Cesar. He was emperor of Eome at and before the birth of Christ, and 
died A.D. 14, aged seventy-six. 

Ce'sar, Ti-be'ri-us, the step-son and successor of Augustus, who reigned 
from A.D. 14-37, and died aged seventy-eight, being killed by suffoca¬ 
tion with bolsters. He was cruel and despotic. Mentioned Luke iii, 1. 

Chu'za, (properly, Chuzas,) the house steward of Herod Antipas, whose 
wife, Joanna, was healed by Jesus. Luke viii, 2, 3. 

Cle'o-phas — Alpheus , which see. The Cleopas mentioned by Luke, xxiv, 
18, is believed by some to be the same, but this is unlikely. 

Cy-re'ni-us, the English rendering of the Greek Kurenios, which is the 
Greek form of the Roman Quirinus. He was consul B.C. 12, and 
made governor of Syria A.D. 6. But it is shown by Zumpt, of Berlin, 
in a long and very satisfactory argument, that he was twice governor 
of Syria; the first agreeing with Luke’s statement, chap, ii, 2. • 

Da'vid, (Beloved,) the son of Jesse, the best known and the greatest of 
the kings of Israel. As to his history read 1 Sam. xvi-1 Kings ii, and 
parallels in Chronicles. He had the high honor of being both a repre¬ 
sentative and ancestor of our Lord Jesus Christ. Ezek. xxxiv, 23, 24, 
etc. Jesus is often spoken of as “the son of David.' 1 ' 1 

E-li'jah, in the New Testament, E-li'as, (My God is Jehovah ,) one of 
the greatest of the prophets. He was a “ Tishbite of the inhabitants 
of Gilead.” As to his history read 1 Kings xvii, xix-2 Kings ii. 
As to New Testament allusions, compare Luke i, 17; iv, 26; ix, 30; 
Mark vi, 15 ; ix, 4; Matt, xvi, 14; xvii, 1,11; John i, 21; James v, 17. 

E-li'sha, in the New Testament Eliseus, (God his salvation ,) son of 
Shaphat, attendant and successor of Elijah. Read 1 Kings xix, 16; 
2 Kings xiii, 21. He is mentioned Luke iv, 27. 

Ga'bri-el, (man of God.) The word, which is not in itself distinctive, 
but merely a description of the angelic office, is used as a proper name 
or title in Dan. viii, 16; ix, 21: and in Luke i, 19, 26. In the ordina¬ 
ry Jewish and Christian traditions Gabriel is spoken of as one of the 
archangels. In Scripture he is set forth only as the representative of 
the angelic nature in its manifestion of comfort and sympathy for 
man.— -Smith’s Comprehensive Dictionary, (edited by Barnum.) 

IIer'od. 1. Herod the Great , son of Antipater and Cypros, an Arabian. 
The Herods were of Idumean descent, but they were Jews in faith. 
Herod, called “the Great,” was made king of Judea by the Roman 
senate, and reigned nearly forty years, with great rigor and cruelty. He 
repaired Jerusalem and beautified it; he built the magnificent temple 
that was in existence in the time of Christ. (John ii, 20.) Matt, ii, 
16-18 shows his true character. He died in great agony soon after the 
slaughter of the Bethlehem babes. 2. Herod Antipas, son of Herod 
the Great by Malthace, a Samaritan. He was made tetrarch of Galilee. 
New Testament mention of him: Luke iii, 1, 19; ix, 7; Matt, xiv, 
1-10 ; Mark vi, 14-20; Luke xxiii, 7-12; Acts xiii, 1. 3. Herod 
Philip I., son of Herod the Great and Mariamne, and must be distin¬ 
guished from the Philip mentioned next. This Philip married He- 
rodias, sister of Agrippa I., by whom he had a daughter, Salome. He- 
rodias left him and made an infamous marriage with his half-brother, 
Herod Antipas. He was excluded from all share in his father’s pos¬ 
sessions. 4. Herod Philip II., son of Herod the Great and Cleopatra. 



APPENDIX. 


77 


He had the title of tetrarch, ruling Batanea, Trachonitis, Auranitis, 
(Gaulonitis,) and some parts about Jamnia. He built Oesarea Philippi. 
(Matt, xvi, 13; Mark viii, 27.) He married Salome, daughter of 
Herod Philip I. and Herodias. 5. Herod Agrippa /., son of Aristo- 
bulus and Berenice and grandson of Herod the Great. The Roman 
emperor gave him the tetrarchies of Philip and Lysanias, and on the 
banishment of Antipas his dominions were added to those of Agrippa. 
He is mentioned Acts xii, 1, etc. 6. Herod Agrippa II., son of Herod 
Agrippa I. and Cypros, grand-niece of Herod the Great. He was, alter 
his father’s death, tetrarch of the regions ruled formerly by Philip and 
Lysanias. He is mentioned Acts xxv, xxvi. 

He-ro'di-as, daughter of Aristobulus, granddaughter of Herod the Great, 
sister of Agrippa I. See above, Herod Philip. 

I-sai'ah, in the New Testament, Esaias, ( salvation of Jehovah ,) the 
prophet, the son of Amos. Little is known of his family or history. 
His prophecies are often quoted or referred to in the New Testament, 
thus: Matt, iii, 3; Luke iv, 17 ; Acts viii, 28; Rom. x, 16, 20, etc. 

Ja'cob, ( supplanter ,) son of Isaac and Rebekah. His history is related 
in the latter half of Genesis. 

Ja-i'rus, a Jew, ruler of a synagogue in some town on the Sea of Galilee. 
Jesus raised his daughter to life. Matt, ix, 18; Mark v, 22; Luke 
viii, 41, etc. 

James, the son of Alpheus, one of the twelve apostles, called the Lord’s 
brother, probably a cousin, the Jews calling cousins brothers very gen¬ 
erally. Mark vi, 3 ; Gal. i, 19. He is called JamQS “the Less,” Mark 
xv, 40, why is unknown. He was one of the apostles of the circum¬ 
cision, (Gal. ii, 9,) and was of great reputation among the apostles. 
Acts xv, 13. The Epistle of James is generally credited to him. 

James, the son of Zebedee , one of the twelve apostles. Matt, x, 2; Mark iii, 
17; Luke vi, 13; Acts i, 13. He and his brother John were called 
“ sons of thunder.” Their burning and impetuous spirit twice exhib¬ 
ited itself in an unchastened form. Luke ix, 54; Mark x, 37. He, 
with Peter and John, was honored by our Lord with special confi¬ 
dence—at the raising of Jairus’s daughter, at the transfiguration, and 
in Gethsemane. He suffered martyrdom under Herod Agrippa I. 
Acts xii, 1. 

John, one of the twelve apostles. (See references above.) He was one 
of the sons of Zebedee, a Galilean, and a fisherman, with his brother 
James, before his call to follow Christ. He wrote the fourth gos¬ 
pel, the three epistles that bear his name, and the apocalypse. He is 
pre-eminently Honored in being described as “that disciple whom 
Jesus loved.” He is believed to have been a long time settled in 
Ephesus in Asia Minor. Tradition says he was thrown into a vat of 
boiling oil without injury. He was banished to Patmos, a rocky 
island in the Mediterranean. On the accession of Nerva it is said that 
he returned to Ephesus. He is believed to have lived to be nearly 
one hundred years old, and to have been the only one of the twelve 
that died a natural death. 

Ju'nah, in New Testament, Jonas , (a dove,) a prophet who flourished 
about 800 B.C. See his prophecy. Mentioned in the New Testament: 
Matt, xii, 39-41 ; xvi, 4; Luke xi, 29. 

Jo'seph, a son of Heli, of the lineage of David, a just man, the husband 
of Mary, and the reputed father of Jesus. Matt, i, 20; ii, 13, 19 ; Luke 
i, 27. He is believed to have died some time before our Lord’s cruci- 
fixion. 

Jo'ses, one of the Lord’s kinsmen. Matt, xin, 55; Mark vi, 3, etc. 

Ju'das Is-car'i-ot, one of the twelve, sometimes called the “son of Si¬ 
mon,” (John vi, 71; xiii, 2, 26,) but commonly Iscariot. (Matt, x, 4; 

No. 2. 


78 


APPENDIX. 


Mark iii, 19; Luke vi, 16, etc.) “ Iscariotes” says Summers,, “is 
probably the Greek form of the Hebrew ish-Kerioth , a man of Kerioth, 
a town in the south of Judah, (Josh, xv, 25,) where Judas was proba¬ 
bly born.” Each one of the evangelists relates his treason in selling 
Jesus. (See also Acts i, 16-25.) 

ju'das, also called Lehbeus-Thaddeus, one of the twelve apostles. (See 
references above.) In Luke vi, 16, and Acts i, 13, he is called “ Judas 
the brother of James.” He is alluded to in John xiv, 22. He is be¬ 
lieved to be the author of the epistle ascribed to Jude, where the 
writer speaks of himself as “Jude, [Judas,] the servant of Jesus 
Christ, and brother of James.” Nothing is certainly known of his 
later history. 

Ly-sa'ni-as, tetrarch of Abilene, (Luke iii, 1,) probably the son or grand¬ 
son of the Lysanias killed by Marc Antony. 

Martha, a woman of Bethany, sister of Mary and Lazarus. Mentioned 
Luke x ; John xi, xii. She seems to have been the elder sister, and 
manager of the household. 

Ma'ry, the mother of Jesus. The Greek form is Maria , the Hebrew 
Miriam. Legends abound concerning the mother of Je3us ; the facts 
of history are few. We know nothing of her childhood. She was of 
the tribe of Judah and lineage of David, (Psa. cxxxii, 11; Luke i, 
32; Eom. i, 3.) She had a sister also named Mary, with, probably, 
some second name, the wife of Cleopas, (John xix, 25.) She was re¬ 
lated to Elisabeth, (Luke i, 36.) Luke l, 26-38, records the annuncia¬ 
tion; i, 46-55, Mary’s hymn of praise. She is mentioned Matt, i, ii, 
Luke ii, in connection with the birth and childhood of Jesus. Four 
times is the vail removed from her from the time of our Lord’s en¬ 
trance upon his ministry: John ii; Matt, xii, 46, and parallels; at 
the crucifixion ; Acts i, 14. After Acts i, 14 there is not a word. The 
Komish superstitions rest on pure inventions. 

Mary, the wife of Cleopas. Sister of Mary the mother of Jesus. (See 
above.) She seems to be the “ Mary the mother of James and Joses,” 
(Matt, xxvii, 56;) and “the mother of James the Less and of Joses 
and Salome,” (Mark xv, 40.) Of Joses and the daughters we know 
nothing. This Mary was at the tomb, (Matt, xxvii, 61, Mark xv, 47 ;) 
and again with sweet spices, Easter morning, (Matt, xxviii, 1; Mark 
xvi, 1; Luke xxiii, 56.) She was one of the witnesses who declared 
the resurrection of Jesus, (Luke xxiv, 23.) Cleopas and Joseph were 
both, probably, dead. 

Ma ry Mag-da-le'ne. Her second name is, probably, derived from Mag- 
dala. She is first mentioned Luke viii, 1-3, in honorable company, 
as, “ which ministered unto him [Jesus] of their substance.” She had 
been delivered of “seven devils,” indicating demoniacal possession of 
more than ordinary malignity. But there is not a particle of evidence , 
or even intimation , that she was ever unchaste. Jesus had no truer, 
more loving friend and disciple than this Mary. Compare Matt, 
xxvii, 61; Mark xv, 47 ; Luke xxiii, 55; Mark xvi, 1; Matt, xxviii, 1; 
John xx, 1, etc. 

Ma'ry, the mother of Mark. (See Acts xii, 12; Col. iv, 10.) 

Ma'ry, sister of Lazarus. (See above, Martha. Also Luke x, 40 ; John 
xi; xii, 3.) 

Mat'thew, [Math'thu,] one of the twelve apostles. Matt, x, 3; Mark 
iii, 18; Luke vi, 15; Acts i, 13. He was also called Levi, (Luke v, 
27-29,) and was the son of a certain Alpheus, (Mark ii, 14.) He was 
a “publican,” that is, a tax-collector for the Romans. “The publi¬ 
cans, properly so called, were persons who farmed the Roman taxes, 
and were usually, in later times, Roman knights, and persons of wealth 
and credit. They employed under them inferior officers, natives of 



APPENDIX. 


79 


the province where the taxes were collected, called properly portitores. 
‘receivers of customs,’ to which class Matthew, no doubt, belonged.” 
—Comprehensive Dictionary. Matthew “gave a feast” to Jesus, 
(Matt, ix, 9. 10 ; Mark ii, 14, 15; Luke v, 29.) Nothing is known be¬ 
yond these brief notices, and the fact of his having written the first 
gospel. 

Na'a-man, a Syrian general healed of leprosy through the instrumen¬ 
tality of the prophet Elisha, (2 Kings v.) His case is quoted by our 
Lord as an instance of mercy to one not of Israel, (Luke iv, 27.) 

Na-than'a-el, ( given of God,) a disciple, of whom, under this name, we 
know only what is mentioned in John i, 46-51, and xxi, 2. Many 
think that he is the same as Bartholomew. 

Nic-o-de'mus, ( conqueror of the people,) a Pharisee, a ruler of the Jews, 
and a teacher of Israel, (John iii, 1-21.) He is mentioned also John 
vii, 50; xix, 39. 

Pi'late, Pon'ti-us, the sixth Roman procurator of Judea, appointed 
A. I). 25-26 by Tiberius Cesar. He is mentioned repeatedly in con¬ 
nection with our Lord’s crucifixion. Also by Luke, chap, iii, 1, and 
xiii, 1. He went to Rome, under complaints, A. D. 36, found a new 
emperor, Caius, (Caligula,) on the throne, and himself in disfavor. 
Eusebius says that soon afterward, “ wearied with misfortunes, he 
killed himself.” Concerning the place and mode of his death there 
are many worthless traditions. 

Ra'chel, the younger of Laban’s daughters, the second wife of Jacob, 
and mother of Joseph and Benjamin. (See Gen. xxix-xxxiii, xxxv.) 
Jer. xxxi, 15-17, has a beautiful passage which represents Rachel as 
weeping for the loss and captivity of her children. Matt, ii, 17, 18, 
applies this to the slaughter of the infants of Bethlehem, her tomb be¬ 
ing close by. 

Sa-lo’me, the wife of Zebedee, (Matt. Axvii, 56 ; Mark xv, 40.) She is 
alluded to Matt, xx, 20, and mentioned by name Mark xv, 40 ; xvi, 1. 
The “ daughter of Herodias” was named Salome. 

Sim'e-on, {a hearkening,) a devout Jew who rejoiced in the coming of 
the Christ. Luke ii, 25-35. 

Si'mon Pe'ter, (Petros, a stone,) also called Cephas. He was one of the 
twelve apostles, (see above,) the son of Jonas, (Matt, xvi, 17, etc ; ) 
He and Andrew were brothers, and partners of John and James. His 
name is first in all the lists of the apostles. He was first among equals, 
holding no office and claiming no powers which did not belong to his 
brethren. His name appears throughout the gospels. He was, with 
James and John, honored with particular confidence. (See James.) 
An interesting and instructive passage of his life is recorded by all 
four of the evangelists, (Matt, xxvi, 33-35; Mark xiv, 29-31; Luke 
xxii, 33, 34; John xiii, 36-38.) Closely following the warnings is the 
record of his fall. John xxi records his reinstatement. In Acts i-xii 
he is most prominent among the apostles. Alter this we have little 
notice of him. (See Gal. ii. 7-9.) The early Christian writers say he 
suffered martyrdom, at or about the same time with Paul, in the Nero- 
nian persecutions. Origen says, that at his own request he was cruci¬ 
fied head downward. He was a married man, (1 Cor. ix, 5.) He 
was known as Cephas to the Corinthian Christians. He wrote two 
epistles. . 

Si'mon the Canaanite , one of the twelve apostles. He is also eallcd 
Simon Zelotes, (Luke vi, 15; Acts i, 13.) The latter term, peculiar to 
Luke, is the Greek equivalent for the Chaldee term employed by 
Matthew and Mark. It should have been Cananite, not Canaanite, as 
if to say Simon came from Canan. The term is from the Hebrew 
word Kan a, Aramean Kanan, zealous. (See the Commentaries.) Some 

No. s. 6 


80 


APPENDIX. 


think he was so named from belonging to a party among the Jews 
called the Zealots, who exhibited fanatical zeal for the laws of Moses. 

Si'mon the Lever, a resident of Bethany, one who had probably been 
healed by Jesus. (See Matt, xxvi, 6, etc. ; Mark xiv, 3, etc.; John 
xiii, 1, etc.) 

Si'mon, the brother of Jesus. (See Matt, xiii, 55 ; Mark vi, 3.) This is all. 

The-oph'i-lus, {friend of God.) The person to whom St. Luke inscribed 
his gospel, (Luke i, 3,) and the Acts of the Apostles, (Acts i, 1.) 

Zach-a-ri'as, a devout priest of “ the course of Abia.” (See Abia.) The 
father of John the Baptist, (Luke i, 5, etc.) 

Zeb'e-dee, a fisherman of Galilee, the father of the apostles John and 
James, (Matt, iv, 21,) and the husband of Salome, (Mark xv, 40; Matt, 
xxvii, 56.) He appears only once, (Matt, iv, 21, 22; Mark i, 19.) 


II. NAMES OF PLACES.* 

Ab-i-le'ne, a small district of Palestine, among the eastern declivities 
of Anti-Libanus, mentioned Luke iii, 1 as being under the govern¬ 
ment of Lysanias. Abila was its capital, about eighteen miles north¬ 
east of Damascus. 

AS'non, {springs,) the place where John baptized; located by Dr. Bar¬ 
clay five miles north-east of Jerusalem. 

Beth-ab'a-ra, {place of passage , the ferry,) a place beyond Jordan, 
north-eastward from Jericho, where John baptized. John i, 28. 

Beth'a-nt, ( house of dates,) a little village in sight of Jerusalem, ly¬ 
ing on the east slope or the Mount of Olives, intimately associated 
with the most familiar scenes and acts of the last days*of Christ. Here 
he raised Lazarus, and began his triumphal entry into Jerusalem; 
here was his nightly resting place just before his passion; here he was 
parted from his disciples the day he ascended. Compare Matt, xxi; 
xxvi; Mark xi; xiv ; Luke xix; xxiv ; John xi; xii, etc. 

Beth'phage, [pa-ge or page,] {house of figs,) a village adjoining Bethany. 
Matt, xxi, 1; Mark xi, 1; Luke xix, 29, etc. 

Beth'le-hem, {house of bread,) is nearly six miles south of Jerusalem, 
and is situated on a hill of limestone which runs east and west. Its 
modern name is Beit-Lahm, its present population about 3,000. It was 
always an inconsiderable place. (See Micah v, 2.) Joshua does not 
mention it in his list. It was called “ the city of David.” Compare 
1 Sam. xvii, 12; xx, 6; Luke ii, 4. It is often mentioned in Old 
Testament history. Here Jesus was born, and here Herod slew the 
innocent babes, seeking to slay him who was “born kin^ of the 
Jews.” 2. A town in Zebulun, (Josh, xix, 15,) not mentioned in New 
Testament history. 

Beth'-sa'i-da, {house or place of fishing ,) a fishing town in Galilee, not 
far from Capernaum, on the western shore of the Lake of Genesareth. 
It was the city of Philip, Andrew, and Peter. John i, 44; xii, 21. 
Jesus healed a blind man here. Mark viii, 22. It was one of the 
cities upon which he pronounced woes because of the unbelief of the 
people. Luke x, 13. There is no conclusive evidence for the exist¬ 
ence of two places of this name, as some contend. Dr. Thomson 
thinks that, being near the entrance of the Jordan into the lake, it 
was built on both sides of the river. 

Ca'na, {reedy, a nest , or cave,) a village in Galilee, about nine miles north 

* In preparing these brief notes we have used quite freely Whitney’s “ Hand-Book 

of Bible Geography,” a most valuable book for Bible students. New York: Nel¬ 
son & Phillips. Price, $2 50. 

No. 2. 






APPENDIX.' 81 

of Nazareth. It was the home of Nathanael. Here Jesus performed 
two miracles. John ii, 1-11; iv, 46. 

Ca-per'na-um, (city of comfort, or consolation ,) a town on the west side 
of the Lake of Genesareth. John vi, 17; Luke iv, 31; Matt, iv, 13. 
It seems to have been a flourishing city in Christ’s day, but its de¬ 
struction was so complete that its site cannot be determined with cer¬ 
tainty. Jesus spent so much time in Capernaum that it was called 
“ his own city.” Matt, ix, 1; Luke iv ; 16, 31, etc. Jesus performed 
many miracles here. Compare Matt, viii, 5,14; ix, 1; Mark i, 33, etc. 
Matthew was of Capernaum. Matt, ix, 9. A very beautiful incident 
occurred here. Compare Mark ix, 33; Matt, xviii, 1. Jesus delivered 
a remarkable discourse in the synagogue of Capernaum. John vi, 59. 
He uttered a fearful “ woe” upon Capernaum, which has been fearful¬ 
ly fulfilled. 

Cho-ra'zin. The significance of the name is uncertain. So is its situ¬ 
ation. It is connected with Bethsaida and Capernaum as being highly 
favored in the ministry of Jesus. It also shared their doom. Matt, xi, 
21; Luke x, 13. It was, probably, one of the lake towns. 

De-cap'o-lis, ( the ten cities,) a sort of confederation composed of ten 
cities, without any close connection, favored with certain privileges by 
the Romans. The limits of the territory cannot be accurately defined. 
Geographers do not agree as to the names of the cities that composed 
Decapolis. Perhaps different cities at different times belonged to it. 
Pliny mentions the following: Damascus, Philadelphia, Raphana, 
Scythopolis, Gadara, Hippos, Dion, Pella, Gerasa, and Canatha—all 
east of the Jordan except Scythopolis. The population seems to 
have been mostly heathen. It is mentioned Matt, iv, 25; Mark v, 20; 

vii, 31. A great miracle was performed near one of these cities. 
Luke viii, 26, etc. Damascus alone of these cities is now of much 
importance. 

E gypt, a celebrated country in north-eastern Africa. The flight of the 
holy family hither from Herod connects it with New Testament his¬ 
tory. Matt, ii, 14, 19. 

Gad'a-ra, a large and splendid city about six miles south-east of the 
extreme southern point of the Sea of Galilee, and about sixteen miles 
from Tiberias. On the shore of Galilee, in territory adjacent to this 
city, Jesus performed a great miracle: Matt, viii, 28; Mark v, 1; Luke 

viii, 26. Mark and Luke speak of the miracle as occurring in the 
land of the Gadarenes; Matthew, Gergesenes. The best authorities 
are divided between the readings—Gergesenes, Gerasenes, Gadarenes. 
Tischendorf, Alford, Tregelles, etc., favor Gadarenes. 

Gal'i-lee, ( a circle , or circuit,) a name given in Old Testament history 
to a small “circuit” among the mountains of Naphtali. The Gali¬ 
lee of the New Testament embraces the whole of northern Palestine. 
It is first mentioned Josh, xx, 7. Solomon offered it to Hiram, who 
declined it; then Solomon rebuilt and colonized its towns.. Compare 
1 Kings ix, 11, and 2 Chron. viii, 2, etc. It was called in Isaiah’s 
time “Galilee of the nations.” Isa. ix, 1. The Galilee of Christ’s 
time was ab®ut fifty miles long and twenty-five wide. It was then 
flourishing and populous, believed to have contained at that period 
about three million inhabitants. Much of our Lord’s ministry—in 
word and deed—is connected with Galilee. The first three gospels 
are mostly taken up with Christ’s work in Galilee; John says more 
of his work in Judea. The disciples were chiefly from Galilee. Acts 
i, 11 ; ii, 7. Christ appeared to his disciples in Galilee after his resur¬ 
rection. Compare Matt, xxvi, 32; xxviii, 7, 10, 16; Mark xiv, 28; 
xvi, 7 ; John xxi. 

Gal'i-lee, Sea of. This pretty lake is oval in shape, about fourteen 

No. 2. 


82 


APPENDIX. 


miles long and seven wide. The Jordan flows into and out of it. It 
is in the bottom of a volcanic basin, and is six hundred and fifty-three 
feet below the level of the Mediterranean Sea. In Num. xxxiv, 11, 
Deut. iii, 17, and Josh, xiii, 27, it is called “ Chinnereth,” from a 
town of that name perhaps near by. Josh, xix, 35. It was called Sea 
of Tiberias, from a city oi that name on its shore; Genesareth from a 
beautiful plain of that name adjoining the lake. This lake is forever 
linked with the history of our Lord’s ministry. Compare Matt, iv, 13, 
18-22; xiii, 1-3; xiv, 22-33; xvii, 27 ; Mark vii, 31-35 ; John xxi, etc. 
Its shores are now almost deserted—all is in ruins. 

Ge-nes'a-reth, or Gen-nes'a-ret. (See Galilee, Sea of.) 

Go-mor'rah, or Go-mor'rha, one of the five “cities of the plain.” Its 
site is not definitely known; supposed to be under the southern part 
of the Dead Sea. It was next to Sodom in importance and wicked¬ 
ness. It is mentioned Gen. xiv, 2-14. It was destroyed, with three 
sister cities, by fire from heaven. Gen. xix, 23-29. It is mentioned by 
Moses, Deut. xxix, 23 ; by the prophets, Isa. xiii, 19 ; Jer. 1, 40; Zeph. 
ii, 9, etc. The wickedness of these cities was proverbial: Deut. xxxii, 
32; Isa. i, 9, 10; Jer. xxiii, 14, etc. Mentioned by our Lord to de¬ 
scribe the wickedness and doom of the Galilean cities that rejected 
him: Matt, x, 15; Mark vi, 11. 

Id'u-me'a, the Greek form of the name Edom. Isa. xxxiv, 5, 6; Ezek. 
xxxv, 15 ; Mark iii, 8. “ The country of Edom was the southern con¬ 

tinuation of the east Jordan table-land, extending from the southern 
extremity of the Dead Sea to the north of the Elonitic Gulf.” It was 
the land given to Esau. Edom fills a large place in Old Testament his¬ 
tory, the Edomites being nearly always bitterly hostile to Israel.- Many 
prophecies were delivered against Edom, 'fhe Edomites rejoiced in 
the fall of Judah, and joined the Chaldeans in their invasion and op¬ 
pression. Ezek. xxxv foretold its desolation. All has been fulfilled. 

[t-u-re'a, a small province of Syria. It was on the northern borders of 
Baslian, and belonged to the tetrarchy of Philip, the brother of the 
Herod mentioned Luke iii, 1. 

Jer'i-cho, (city of the moon , or place of fragrance,) was the largest city in 
the Jordan valley, and was about twenty miles north-east of Jeru¬ 
salem, on the west side of the Jordan, and north of its entrance into 
the Dead Sea. Its situation made it the chief commercial city of an¬ 
cient Canaan. It is first mentioned in Num. xxii, 1. xxvi, 3, the Is¬ 
raelites being then encamped in the plains of Moab over against it. 
It is often mentioned in the Old Testament after this. See particu¬ 
larly Josh, ii, iii, iv, vi, etc.; 2 Kings ii, 4, 5, 15, 19-21; xxv, 5, 
etc. As to its New Testament connections, see Luke xix, 1; xviii, 
35-43 ; Matt, xx, 29-34; Mark x, 46-52. Jesus introduced it into a 
parable. Luke x, 30. 

Je-ru'sa-lem. {habitation of peace,) the Jewish capital of Palestine. It 
has many names in Scripture, as Salem, (“peace,”) Gen. xiv, 18; 
Jehovah-jireh, (“the Lord will provide,”) Gen. xxii, 14; Jebus, or 
Jebusi, (“ the city of the Jebusite,” Josh, xviii, 28, Judg. xix, 10, etc.; 
Jerusalem, 2 Sam. v, 5, etc.; Zion, (dry, sunny mount,) i Kings viii, 1; 
City of God. Psa. xlvi, 4; Ariel, ( lion of God , or altar of God,) Isa. 
xxix, 1; City of the Great King, Psa. xlviii, 2; City of Judah, 
2 Chron. xxv, 28; Holy City, Neh. xi, 1-18; City of Solemnities, 
Isa. xxxiii, 20. In Gal. iv, 25, 26, and in Heb. xii, 22, Jerusalem is 
used symbolically. “ New Jerusalem.” Rev. iii, 12; xxi, 2. Jerusalem 
is situated on the central chain of limestone mountains running north 
and south through Palestine. It is about fifteen miles from the Dead 
Sea and the Jordan valley, and thirty-one miles from the Mediterra¬ 
nean Sea. It is nearly in the same parallel of latitude with Savannah, Ga. 

No. 2. 





APPENDIX. 


83 


David made it the civil and ecclesiastical metropolis when his throne 
had become firmly established over all Israel. The temple of Solo¬ 
mon, who succeeded David, occupied seven years and a half in build¬ 
ing, and was dedicated B. C. 1004. In the fifth year of Rehoboam it 
was taken and plundered by Shishak, king of Egypt. 1 Kings xiv, 
25-28. . During the reign of Joram the city was plundered by the 
Philistines ana Arabians. 2 Chron. xxi, 16, i7. Part of the wail was 
broken down by the king of Israel during the reign of Amaziah, and 
the temple plundered. 2 Kings xiv, 11-14; 2 Chron. xxv, 21-24. Under 
Hezekiah the city was prosperous, idolatry was destroyed, the temple 
and its worship restored. 2 Kings xviii, 1-8. His successor, the wicked 
Manasseh, restored idolatry. His son, the good Josiah, restored the 
worship of God. About this period began the invasions of the Chal¬ 
deans under Nebuchadnezzar, who took the city and destroyed the 
temple about 595 B. C. About 536 B. C. Cyrus, the Persian con¬ 
queror, gave the captive Jews leave to return and rebuild Jerusalem. 
Ezra ana Nehemiah record the efforts of the pious patriots to restore 
their city, and state, and religion. From the close of the Old Testa¬ 
ment history Jerusalem was the victim of ambitious kings. About 
320 B.C. Ptolemy Soter, king of Egypt, took Jerusalem, the Ptolemies 
holding possession for nearly one hundred years. During this period 
the city was, for the greater part of the time, prosperous, and the re¬ 
ligion of the Jews ooserved. Antiochus the Great, king of Syria, 
wrested the rich prize from the Egyptians B. C. 203. During the 
reign of one of his successors, the execrable Antiochus Epiphanes, 
occurred fearful persecutions, and the heroic Maccabean wars. The 
Jews were not entirely free from their oppressors till B. C. 142, when 
the Syrian garrison at Acra was compelled, by famine, to surrender. 
The Roman general Pompey conquered Syria 65 B. C., and, after a 
severe siege, took and occupied Jerusalem. He was “greatly sur¬ 
prised not to find any image of a deity in the holy of holies.” Pom¬ 
pey left Hvrcanus to govern the city, not as king, but as high-priest, 
and as subject to Rome. About B. C. 47 Julius Cesar gave Hyrcanus 
the title of ethnarch, made Antipater procurator, and allowed the 
walls of the city to be rebuilt. Herod, about B. C. 40, was appointed 
king by the Roman Senate. After a long siege he captured the city, 
and put to death the leaders of the Maccaoean party. About B. C. 31 
a fearful earthquake occurred. Herod rebuilt and beautified the city. 
He built the magnificent temple which bore his name, the principal 
building being completed about B. C. 9. Jerusalem is very frequently 
mentioned in connection with the ministry of our Lord. His crucifix¬ 
ion is the chief fact in the history of this wonderful city. The siege 
of Titus, which ended in its final overthrow, and was attended with 
unparalleled horrors, began A. D. 70. So thoroughly was the city 
demolished that Josephus declares none would have imagined that it 
ever was inhabited. Its population is now estimated at from 10,000 to 
30,000, made up of Moslems, Jews, Greeks, and miscellaneous repre¬ 
sentatives of many races. .... „ _ . 

Jor dan, (flowing down , or the descender,) the chief river of Palestine. 
Its sources are in the slopes of Anti-Libanus. Id a direct line from its 
source to the Dead Sea it is only 120 miles; its windings measure 
about 200. Its source at Hashbeiya is 1,700 feet above the level of the 
Mediterranean: the Dead Sea, into which it empties, is 1,300 feet be¬ 
low the Mediterranean. So the fall in 200 miles is fully 3,000 feet, 
“ which would be 15 feet per mile of its channel, 25 feet per mile of its 
direct distance.” The river varies in width from 80 to 150 feet, and 
in depth from 5 to 12 feet. At its mouth it is 180 feet wide and 3 feet 
deep. Macgregor is the best authority on the Jordan. 

No. 2. 



84 


APPENDIX. 


Ju-de'a. the Greek form of Judah, and used to designate the province 
rather than the tribe. Thus : Ezra iv, 6. After the captivity, whop 
Jerusalem was again the metropolis of the whole Israelitish land, “it 
was natural that the name of the great tribe which settled around it 
should prevail above the rest.” In Luke i, 5, Judea is equivalent to all 
Palestine. The provinces east of the Jordan are sometimes included in 
the general term Judea. Thus: Matt, xix, 1; Mark x, 1; Luke xxiii, 5. 
Used in this broader sense, Judea, or Palestine, lay between parallel 
of latitude 31" and 33" 30', being nearly two hundred miles from Dan 
in the north to Beersheba in the south, and extending eastward from 
the Mediterranean not quite one hundred miles. But the boundaries 
were so changeable that there cannot be exactness in the statement. 
In the Gospels Judea generally means the southern province of Pal¬ 
estine, the whole being divided into three; Judea in the south, Sa¬ 
maria north of Judea, Galilee north of Samaria. 

Mag'da-la, (a tower ,) a town on the western shore of the Sea of Galilee. 
The original name is Magadan. It is mentioned Matt, xv, 39. The 
Dalmanutha mentioned by Mark viii, 10, in a parallel passage was prob¬ 
ably a village near by. Mary, called Magdalene, was probably of 
Magdala. 

Na'in, (beauty, pleasantness ,) a town in Galilee, mentioned Luke vii, 
11, as the scene of one of Christ’s greatest miracles. The place still 
exists under the name of Nein. It is about one hour’s ride from Mount 
Tabor. 

Naz'a-reth. The significance of the name is doubtful. It is not men¬ 
tioned in the Old Testament, nor in any classic author. Such was its 
insignificance. Its modern name is En-Ndsirah. It stands amid the 
highlands of Galilee, two miles from the plain of Esdraelon and six 
west of Mount Tabor, girdled with wooded hills. It was the residence 
of Joseph and Mary, (Luke i, 26, 27, 56; ii, 4, 39,) and the home of 
Jesus from the return from Egypt till his baptism. Matt, ii, 23; Luke 
ii } 39, 51; Matt, iv, 13. His townsmen rejected and sought to kill 
him. Luke iv, 16, etc. He visited Nazareth again and was despised. 
Matt, xiii, 54-58 ; Mark vi, 1-6. For other allusions to the place com¬ 
pare John i, 45, 46; Acts ii, 22; iii, 6; iv, 10; x, 38; xxii, 8; xxvi, 9. 

Neph'tha-lim, (my wrestling ,) the name of one of the twelve tribes, ap¬ 
plied in the New Testament to the region of country occupied by his 
descendants. Naphtali is the Old Testament form. The possessions 
given to Naphtali are described Josh, xix, 32-39, and lay at the north¬ 
ern angle of Palestine. It was the principal scene of our Lord’s 
public labors. After his rejection at Nazareth he dwelt in “Caper¬ 
naum, which is upon the sea-coast in the borders of Zebulun and 
Neplithalim.” Matt, iv, 13. Thus was fulfilled the prophecy of Isaiah. 
Isa. ix, 1, 2. 

Nin'e-veh, (probably habitation of Ninus , or City of Nin , from the As¬ 
syrian gocl Nin,) tne ancient capital of Assyria, and one of the oldest 
cities in the world. It was founded by Nimrod, Gen. x, 11, (margin.) 
The name is found on the Egyptian monuments of Thothmes III., 
about 1400 B. C. It is not mentioned in Scripture from Gen. x, 11, 
till Jonah i, 2, about 800 B. C. In Jonah’s day it was an “exceeding 
great city.” Jonah iii, 3; iv, 11. His preaching induced but a tem¬ 
porary repentance, and his predictions were terribly fulfilled. Com¬ 
pare Nahum; Zeph. ii, 13—15; Ezek. xxxi. “Christ employs the 
name of Nineveh as a warning to transgressors.” Matt, xii, 41 ; Luke 
xi, 32. (Bead Layard’s “Nineveh and its Remains.”]) 

Ra'ma, (a high place,) the Greek form of Eamah. It is used in Matt, 
ii, 18 in reference to Jer. xxxi, 15. It was a city of Benjamin, be¬ 
tween Gibeon and Beeroth. It has been identified with JEr-Ram , a 

No. 2. 


APPENDIX. 


85 


miserable village about five miles north of Jerusalem. There was a 
Ramah in Naphtali, (Josh, xix, 36,) and another on the border of 
Asher. Josh, xix, 29. 

Sa'lim, (peace, ) a place, near to the ACnon where John was baptizing. 
John iii, 23. Tne point has not been clearly identified. 

Sa-ma'ri-a, the middle province of Palestine. Its boundaries shifted 
with the changing governments that ruled it. The name of the prov¬ 
ince was from its capital city, built by Omri about 925 B. C. Shemer, 
the original owner of the land, gave it the name. 1 Kings xvi, 23, 24. 
The city was the capital of the Kingdom of Israel for about two cen¬ 
turies. During most of this period it was a chief seat of idolatry. 
(See the history in tne books of Kings and Chronicles.) Herod rebuilt 
it, and named it Sebaste. It is now in ruins. On the final overthrow 
of the kingdom of Israel by Shalmanezer (about 721 B. C.) the Is¬ 
raelites were removed, and the country settled by strangers from As¬ 
syria. 2 Kings xvii, 24 ; Ezra iv, 10. These colonists were afterward 
known as Samaritans. These mongrel peoples were despised by the 
Jews. Our Lord passed through this province repeatedly. Compare 
John iv, 4; Luke xvii, 11, etc. 

Sa-rep'ta, a Phenician town between Tyre and Sidon. The Old Testa¬ 
ment name is Zarephath. Here Elijah dwelt for a time and performed 
two miracles. 1 Kings xvii, 8-24. It is mentioned by our Lord. Luke 
iv, 26. 

She'ba, a place inhabited by a Shemite people^ descendants of Joktan, 
inhabiting the south of Arabia. The queen of Sheba visited Solomon. 
1 Kings x, 1-13 ; 2 Chron. ix, 1-12. This people and country seem to 
be referred to Matt, xii, 42; Luke xi, 31. 

Si'don, or Zi-don, (a fishery,) an ancient and rich Phenician city on the 
Mediterranean coast. Gen. x, 15,19 ; Josh, xi, 8. Asher’s inheritance 
came to the “borders of-Zidon.” Josh, xix, 28. Its overthrow was 
predicted. Compare Jer. xxvii, 6, 11; xlvii, 4; Ezek. xxviii, 21-23, 
etc. All has been fulfilled. Jesus preached in the coasts of Sidon. 
Matt, xv, 21-28; Mark vii, 24-31. Many of the people heard him. 
Mark iii ? 8; Luke vi, 17. Jesus compares the Sidonians, as to their op¬ 
portunities and responsibility, with the cities where he had preached 
and wrought miracles. Luke x, 13, 14. It is mentioned Acts xxvii, 3, 
and alluded to Acts xii, 20. Its modern name is Saida. 

Si-lo'am, a pool of water near Jerusalem. Isa. viii, 6 ; Neh. iii, 15 ; John 
ix, 7-11. Luke xiii, 4, speaks of a “tower of Siloam.” More is not 
known of this tower. 

Sod'om, one of the five cities of the plain, first mentioned Gen. xiii, 10. 
The history of its destruction for its great wickedness is given Gen. 
xviii, 16; xix, 29. Old Testament writers often mention it as a warn¬ 
ing of God’s vengeance on reprobate peoples. (Compare Deut. xxix, 
23; Isa. i, 9,10; iii, 9 ; Jer. xxiii, 14, etc.) Christ introduces the name 
in reproving the unbelief of his own people. Luke x, 13; Matt, xi, 23. 
(See also 2 Pet. ii, 6-8; Jude 7; Rev. xi, 8.) 

Sy'char, believed to be another name for Sychem, or Shechem. Shechem 
means shoulder-blade , from the shape of the ridge of hills on which 
it was built. It is mentioned Gen. xii, 6; Josh, xx, 7 ; 1 Kings xii, 
25, etc. Here Jesus preached to “ a woman of the Samaritans.” John iv. 
Its modern name is Nablous. It contains about eight thousand inhab¬ 
itants. It lay within the hills of Ephraim, about thirty-four miles 
north of Jerusalem and seven miles south of Samaria. Jacob’s well 
is here. 

Trach-o-ni'tis, (a rugged region,) probably the Greek equivalent of Ar- 
god, a district east' of the Jordan in Bashan, and allotted to the half 
tribe of Manasseh. It is described as “ an ocean of basaltic rocks.” 

No. 2. 


86 


APPENDIX. 


It was placed by Cesar Augustus under the rule of Herod, that he 
might clear it of the banditti with which it was overrun. It was after¬ 
ward a part of the tetrarchy of his son Philip. Trachonitis occurs 
once only in the Bible. Luke iii, 1. 

Tyre, or Ty'rus, (a rock,) a celebrated Phenician city on the Mediter¬ 
ranean coast. In Isa. xxiii, 12 it is called the “ daughter of Zidon,” 
being settled by Zidonian colonists. It is often mentioned during the 
reign of David, when it was ruled by Hiram. The king of Tyre was 
of great service to Solomon in his various buildings. 1 Kings v ; vi, etc. 
(Compare also 1 Kings ix, 25-28; x, 11-22; 2 Chron. viii, 17, 18, etc.) 
The prophecies concerning Tyre are, some of them, singularly full. 
(Compare Isa. xxiii; Ezek. xxvii.) They have been singularly and lit¬ 
erally fulfilled. Gibbon says: “ A mournful and solitary silence now 
prevails along the shore which once resounded with the world’s de¬ 
bate.” Christ introduces Tyre, along with Sidon, in reproving the 
unbelief and prejudice of his own people. Matt, xi, 21, 22. He once 
visited the coasts of Tyre and performed an act of mercy, but proba¬ 
bly did not enter the city. (Compare Matt, xv, 21-29 ; Mark iii, 8; 
vii, 24-31; Luke vi, 17.) The Gospel was received there afterward. 
Acts xxi, 3-6. 

Zeb'u-lun, (a habitation ,) the name of one of the twelve tribes whose 
name designated the region allotted to his descendants. Its borders 
are given in Josh, xix, 10-15. It reached to the borders of Tyre 
northward, and included part of the plain of Esdraelon southward. 
The ministry of Jesus in this region is noted as a fulfillment of proph¬ 
ecy. (Compare Isa. ix, 1, 2, and Matt, iv, 13-16.) 

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